Sacred Books East Various Oriental Scholars with Index. 50 vols Max Muller Oxford 1879.1910.

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Ἢ

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HARVARD
COLLEGE
LIBRARY

Digitized by Google

Digitized by Google

Digitized by Google

THE

SACRED BOOKS OF THE EAST

[4

Bondon
HENRY FROWDE

Oxrorp University Press WAREHOUSE
Amen Corner, E.C.

Mew York

MACMILLAN & CO., 66 FIFTH AVENUE

THE

SACRED BOOKS OF THE EAST,

TRANSLATED
BY VARIOUS ORIENTAL SCHOLARS

AND EDITED BY

F. MAX MULLER,

\\ Ὕ, 4

VOL. IV

Second Edition

@rford
AT THE CLARENDON PRESS

185 (ἢ
4 }

[AU rights reserved]

HARVARD
UNIVERSITY

LIBRARY

Orford

PRINTED AT THE CLARENDON PRESS
BY HORACE HART, PRINTER TO THE UNIVERSITY

THE ZEND-AVESTA

PART I

THE VEND{DAD

TRANSLATED BY

JAMES DARMESTETER

Second Edition

@rford
AT THE CLARENDON PRESS

1895

(AM rights reserved ἢ

Digitized by Go ogle

NOTE.

THE completion of this second edition of Professor
Darmesteter’s translation of the Avesta has been inter-
rupted by the sudden and untimely death of the author.
Fortunately, he had already revised the proof-sheets of his
translation of the Vendidad, and completed his manu-
script of the Introduction and Fragments. And, as the
original manuscripts and collations, from which the text
of the Fragments was derived, are mostly in my posses-
sion, the revision of the remaining proof-sheets has been
chiefly in my hands, but has been carried out strictly in
accordance with the author's views, as ascertained from his
French translation of the Avesta. I have only to add
that, though differing from my lamented friend in some
of his more speculative opinions, I am convinced that it
would be difficult to find a sounder scholar, a more
brilliant writer, and a more estimable man, all united in
the same individual.

E. W. WEST.
May, 1895.

CONTENTS.

INTRODUCTION.

PAGE
CHAPTER I. THE DISCOVERY OF THE ZEND-AVESTA . - xiii
Ἰ: Il. THE INTERPRETATION OF THE ZEND-AVESTA xxvii
» III. THE FORMATION OF THE ZEND-AVESTA . XXXi
» IV. PARTHIAN ELEMENTS IN THE AVESTA: . . xivii

» Υ. BRAHMANICAL, ἘΠΡΡΗΙΙΙ AND GREEK ELE-
MENTS . . 5 Η 3 li
» WI. JEWISH ELEMENTS in, THE RELIGION : . Wii
» WII. ACHAEMENIAN AND EARLIER ELEMENTS ᾿ Ix
» VIII. AGE AND GROWTH OF THE AVESTA : . lxiv
» IX. CONCLUSIONS . ‘ ὶ : ς: A . lxvii
» ΚΧ. THE VENDIDAD . a τ ἃ ; ον Ixx

TRANSLATION OF THE VENDI!DAD.

FARGARD I. AN ENUMERATION OF SIXTEEN PERFECT LANDS

CREATED BY AHURA MAZDA, AND OF AS MANY
PLAGUES CREATED IN OPPOSITION BY ANGRA MAINYU I

FARGARD II. ΜΥΤΗΒ OF YIMA 3 e 2% ‘ - + 10
FARGARD III. THE EARTH... . . 21
I (1-6). What comforts most the Gena of the Earth? . 22
II (7-11). What discomforts most the Genius ofthe Earth? 24
. ΠῚ (12-35). What rejoices the Earth most? 3 : 26
IV (36-42). Adevelopment forbidding the burialof the dead 32
FARGARD IV. CONTRACTS AND OUTRAGES . F : . 34
I(r). 7 . - . : 7 ν᾿ . . - 35

Ia (2). Classification of the contracts eon to the
value of their object . ὃ . i ar 335

(3-4). A contract is cancelled by paying the gmiount of
the contract higher by one degree . 36

(5-10). Religious responsibility of the family for the
breach of a contract by one of its members. . 36

(11-16). Punishment of the ee = who breaks
a contract) . 7 . . . - «+ 38

114 (17). Definition of the ουΐταβεβ known as a Δροτερία
(threatening attitude), avaoirista (assault), aredus
(blows) . A ὃ 7 i ἢ ᾿ ἃ . 39

(18-21). Penaltiesformenaces . . - εν 40
(22-25). Assaults . $ . 2 : " i . 4

CONTENTS.

(26-29). Blows ‘
(30-33). Wounds. . .

(34-36). Wounds causing blood to ow
(37-39). Broken bones. . - 7

(40-43). Manslaughter. .
ΠῚ a (44-45). Contract of charity to coneligionists
IV a (46). Heinousness of false oath . .
— ITI b (47-49 a). Dignity of wealth; of marrage of phy-
sical weal . . φ ν
IV Ὁ (49 b-55). Heisousiess of false oath. ” Ordeal ξ

FARGARD V. Ὁ eee ie eS et Oe
I (1-7). If a man defile the fire or the earth with dead
matter (Nasu) involuntarily or unconsciously, it is no sin .

II (8-9). Water and fire do not kill ᾿

III (10-14). Disposal of the dead during winter, shed it is
not possible to take them to the Dakhma .

IV (15-20). Why Ahura, while forbidding man to defile
water, sends water from the heavens down to the Dakhmas,
covered with corpses. How he purifies that water...

V (21-26). On the excellence of purity and of the law that
shows how to recover purity, when lost

VI (27-38). On the defiling power of the Nasu being
greater or less, according to the greater or less dignity
of the being that dies

VII (39-44). On the miadaeemeat of saciidal implements
defiled with Nasu .

VIII (45-62). On the treatment of a woman whe has Bécn
delivered of a still-born child ; and what is to be done

with her clothes : ζ ς

FARGARD VI. A

: I (1-9). How long the saith remains aici anes defiled
by the dead

II (10-25). Penalties for ‘defiling the Ἑτουπὰ with dead πιρίϊονς

III (26-41). Purification of the different sorts of water,
when defiled by the dead . : Ἵ ᾿ ‘ . ᾿

IV (42-43). Purification of the Haoma

V (44-51). The place for corpses; the Dakhmas

-

FARGARD VII. ᾿

I (1-5). How long sites death ihe Drug Nasi ἘΠ posses-
sion of the corpse.

II (6-9). Howfar the defiling paver of the Drug Nasu extends
III (10-22). Cleansing of clothes defiled by the dead.
IV (23-24). Eating of Nasu an abomination
V (25-27). Bringing Nasu to fire or water an abomination

Χ CONTENTS.

VI (28-35). Cleansing of wood and corn defiled by the dead

VII a (36-40). Physicians ; their probation ᾿

VII (41-44). Their fees :

VIII (45-59). Purification of the earthy of the "Dakhmas.
The Dakhmas and the Daévas .

IX (60-72). Treatment of a woman who μὰς brought forth
a still-born child

X (73-75). Cleansing of vessels defiled by is deadly

XI (76-77). Cleansing of the cow ‘ ‘

XII (78-79). Unclean libations .

FARGARD VIII. . as Ὁ Petting) ely 12

I (1-3). Purification of the house where a man has died

{I (4-13). Funerals ὃ ᾿

IIL (14-22). Purification of the ΤῊΣ along which tie
corpse has been carried a, a ee

ΙΝ (23-25). No clothes to be thrown ona colpee .

V (26-32). Unlawful lusts .

VI (33-34). A corpse when dried up does ἠδέ contatatiate

VII (35-72). Purification of the man defiled by the dead .

*" VIII (73-80). Purification of the fire defiled a the dead .

IX (81-96). The Bahram fire ἕ ‘

X (97-107). Purification in the wilderness

eeree IX. THE NINE NIGHTS’ BARASHNOM .
Ia(1-11). Description of the place for cleansing the un-
clean (the Barashnim-g4h) .
I b (12-36). Description of the cleansing
II (37-44). Fees of the cleanser . ἢ
III (47-57). The false cleanser ; his punishment

FARGARD X. SPELLS RECITED DURING THE PROCESS OF
THE CLEANSING. . . .

FARGARD XI. SPECIAL SPELLS FOR THE CLEANSING OF THE
SEVERAL OBJECTS .

FARGARD XII. THE UPAMAN: HOW LONG IT LASTS FOR
DIFFERENT RELATIVES .

FARGARD XIII. THE DoG

I (1-7). The dog of Ormazd and the dog of eee

la (1-4). Holiness of the dog Vangh4para (‘the hedge-hog ’)

1b (5-7). Hatefulness of the dog Zairimyangura (‘the
tortoise ’)

II (8-16). The seveial kinds οἵ ‘abae: Penalties ne the
murder of a dog.

III (17-19). On the duties of thie shepherd’ dog wad the
house-dog . : ᾿ : . :

,

CONTENTS,

IV (20-28). On the food due to the dog

V (29-38). On the mad dog and the dog diseased: how
they are to be kept, and cured . . 3 ὁ ὲ

VI (39-40). On the excellence of the ἢ

VII (41-43). On ἴδε wolf-dog.

VIII (44-48). On the virtues and vices of the dog

ΙΧ (49). Praise of the dog . ὃ δ ὺ

X (50-56). Thewater-dog. - . . . . .

FARGARD XIV. THE ATONEMENT FOR THE MURDER OF A
WATER-DOG

FARGARD XV.

I (1-8). On five sins the commission ‘of which ἰδέα the
sinner a Peshétanu .

IIa (9-12). On unlawful unions πὰ ‘attempts to proeire
miscarriage .

II b (13-19). On the ebligations ‘of the illegitimate father
towards the mother and the child

III (20-45). On the treatment of a bitch big sith young .

IV (46-51). On the breeding of dogs . i

FARGARD XVI. Σ
I (1-7). Onthe uncleanness of women during thats ΣΈΘΕΝ,
II (8-12). What is to be done if that state lasts ἴοο Ἰοῆρ'.
III (13-18). Sundry laws relating to the same matter

FARGARD XVII. HaiR AND NAILS

FARGARD XVIII. . A . .
I (1-13). On the unworthy once: aad enticers to terse
II (14-29). The holiness of the cock, the bird of Sraosha, who
awakes the world for prayer and for the protection of Atar
III (30-59). On the four sins that make the ae’ as Saas
vA with a brood of fiends F
IV (60-65). On the evil caused by the Gahi ( ‘the prostitute ’)
V (66-76). How intercourse with a Dasht4n woman is to
be atonedfor . . ὡς ὦ

FARGARD XIX.

I (1-3). Angra Mainyu gens the denion Boiti to kill
Zarathustra : Zarathustra sings aloud the Ahuna-Vairya,
and the demon flies away, confounded by the sacred words
and by the Glory of Zarathustra Ε

la (4-10). Angra Mainyu himself attacks him and Bio:
pounds riddles to be solved under pain of death

II (11-16). How to destroy the uncleanness born from a
contact with the dead ᾿

ΠῚ (17-19). How to promote the οὐδέδείηεν of the creation

188

193
193

214—

xii CONTENTS,

IV (20-25). How to purify man and clothes defiled by the dead

V (26-34). On the remuneration of deeds after death ; on the
fate of the wicked and the righteous ; the Kinvad bridge

Il a (35-42). A series of invocations .

τ VI (43-47). The demons, dismayed by the birth of the
Prophet, rush back intohell . . .

FARGARD XX. THRITA AND THE ORIGIN OF MEDICINE .

FARGARD XXI. . . ξ . δ

I (1). Praise of the holy bull .

II (2-3). Invocation addressed to rain as a ‘healing power

III a (4-7). Joint invocation addressed to the waters and
to the light of the sun ae 6 55

III b (8-11). Joint invocation addressed’ to the waters
and to the light of the moon ς

Ill c (12-17). Joint invocation addressed to the waters
and to the light of the stars 3 - ‘

IV (18-23). Spells against disease

-- FARGARD XXII. ANGRA MAINYU CREATES 99,999 DISEASES:
‘AHURA MAZDA APPLIES FOR HEALING TO THE HOLY
WORD AND TO AIRYAMAN

FRAGMENTS OF THE NASKS.

1. WESTERGAARD’S FRAGMENTS ᾧ ᾿
II. ZEND FRAGMENTS IN THE ZEND-PAHLAVI FARHANG .
III. ZEND FRAGMENTS QUOTED IN THE PAHLAVI COM-
MENTARY OF THE YASNA 7
1V. ZEND FRAGMENTS QUOTED IN THE PAHLAVI CoM:
MENTARY OF THE VEND{DAD .
V. TAHMURAS’ FRAGMENTS
VI. ERPATISTAN AND NIRANGISTAN
VII. SUNDRY FRAGMENTS
VIII. AOGEMAIDE

Transliteration of Oriental Alphabets adopted for the Transla-
tions of the Sacred Books of the East . oy fate νὰ

387

INTRODUCTION.

CHAPTER I.
THE DISCOVERY OF THE ZEND-AVESTA.

THE Zend-Avesta is the sacred book of the Parsis, that
is to say, of the few remaining followers of that religion
which reigned over Persia at the time when the second
successor of Mohammed overthrew the Sassanian dynasty
(642 A.C.)1, and which has been called Dualism, or Maz-
deism, or Magism, or Zoroastrianism, or Fire-worship,
according as its main tenet, or its supreme God %, or its
priests, or its supposed founder, or its apparent object of
worship has been most kept in view. In less than a century
after their defeat, most of the conquered people were brought
over to the faith of their new rulers, either by force, or
policy, or the attractive power of a simpler form of creed.
But many of those who clung to the faith of their fathers,
went and sought abroad for a new home, where they might
freely worship their old gods, say their old prayers, and
perform their old rites. That home they found at last
among the tolerant Hindus, on the western coast of India
and in the peninsula of Guzerat*, There they throve and
there they live still, while the ranks of their co-religionists
in Persia are daily thinning and dwindling away *.

1 At the battle of Nihfvand. 3 Ahura Mazda.

3 They settled first at Sangfn, not far from Damfin; thence they spread over
Sorat, Nowsfri, Broach, and Kambay; and within the last two centuries they
have settled at Bombay, which now contains the bulk of the Parsi people,
nearly 90,000 souls (89,887 according to the census in 1891).

* A century ago, it is said, they still numbered nearly 100,000 souls; but

xiv VEND{DAD.

As the Parsis are the ruins of a people, so are their
sacred books the ruins of a religion. There has been no
other great belief in the world that ever left such poor and
meagre monuments of its past splendour. Yet great is the
value which that small book, the Avesta, and the belief of
that scanty people, the Parsis, have in the eyes of the his-
torian and theologian, as they present to us the last reflex
of the ideas which prevailed in Iran during the five cen-
turies which preceded and the seven which followed the
birth of Christ, a period which gave to the world the Gos-
pels, the Talmud, and the Qur’4n. Persia, it is known, had
much influence on each of the movements which produced,
or proceeded from, those three books; she lent much to
the first heresiarchs, much to the Rabbis, much to Moham-
med. By help of the Parsi religion and the Avesta, we are
enabled to go back to the very heart of that most mo-
mentous period in the history of religious thought, which
saw the blending of the Aryan mind with the Semitic, and
thus opened the second stage of Aryan thought.

Inquiries into the religion of ancient Persia began long
ago, and it was the old enemy of Persia, the Greek, who
first studiedit. Aristotle', Hermippus 3, and many others?
wrote of it in books of which, unfortunately, nothing more
than a few fragments or merely the titles have come down
to us. We find much valuable information about it, scat-
tered in the accounts of historians and travellers, extending
over ten centuries, from Herodotos down to Agathias and
Procopius (from 450 B.C. to 550A.C.)*. The clearest and
most faithful account of the dualist doctrine is found in the
treatise De Iside et Ostride, ascribed to Plutarch. But

there now remain no more than 8,000 or 9,000, scattered in Yazd and the
surrounding villages (Dosabhoy Framji, History of the Parsis.—Houtum-
Schindler gave 8,499 in 1879 ; of that number there were 6,483 in Yazd, 1,756
in Kirmfn, 150 in Teherfn : see Z.D. M.G., 1882, p. 55).

1 Diogenes Laertius, Prooemium 8.

3 Pliny, Hist. Nat. XXX, 1, 2. Cf. Windischmann, Zor. Stud. p. 288.

* Dinon, Theopompus (the 8th book of his Philippica), Hermodorus,
Heraclides Cumanus.

‘ All this store of information has been collected by Brisson (see below),
Kleuker (see below), and Windischmann (Zoroastrische Studien, 260 seq.)

INTRODUCTION, I. xv

Zoroastrianism was never more eagerly studied than in the
first centuries of the Christian era, though without anything
of the disinterested and almost scientific curiosity of the
earlier times. Religious and philosophic sects, in search of
new dogmas, eagerly received whatever came to them
bearing the name of Zoroaster. As Xanthos the Lydian,
who is said to have lived before Herodotos, had mentioned
Zoroastrian Λόγια ', there came to light, in those later times,
scores of oracles, styled Λόγια τοῦ Ζωροάστρου, or ‘ Oracula
Chaldatca sive Magica,’ the work of Neo-Platonists who
were but very remote disciples of the Median sage. As
his name had become the very emblem of wisdom, they
would cover with it the latest inventions of their ever-
deepening theosophy. Zoroaster and Plato were treated
as if they had been philosophers of the same school, and
Hierocles expounded their doctrines in the same book.
Proclus collected seventy Tetrads of Zoroaster and wrote
commentaries on them?; but we need hardly say that
Zoroaster commented on by Proclus was nothing more or
less than Proclus commented on by Proclus. Prodicus the
Gnostic possessed secret books of Zoroaster ὃ; and, upon
the whole, it may be said that in the first centuries of
Christianity, the religion of Persia was more studied and
less understood than it had ever been before. The real
object aimed at, in studying the old religion, was to form
a new one.

Throughout the Middle Ages nothing was known of
Mazdeism but the name of its founder, who from a Magus
was converted into a magician and master of the hidden
sciences. It was not until the Renaissance that real in-
quiry was resumed. The first step was to collect all the
information that could be gathered from Greek and Roman
writers. That task was undertaken and successfully com-
pleted by Barnabé Brisson‘. A nearer approach to the

1 See Nicolaus Damascenus, Didot, Fragm. Hist. III, 409.

3 Fabricius, Graeca Bibliotheca, fourth ed. p. 309 seq.

® Clemens Alexandrinus, Stromata I. Cf. Porphyrius, de vita Plotini, § 16.

4 “De regio Persarum principatu libri tres,’ Paris, 1590. The second book
is devoted to the religion and manners of the ancient Persians.

Xvi VENDIDAD.

original source was made in the following century by
Italian, English, and French travellers in Asia. Pietro
della Valle, Henry Lord, Mandelslo, Ovington, Chardin,
Gabriel du Chinon, and Tavernier found Zoroaster’s last
followers in Persia and India, and made known their exis-
tence, their manners, and the main features of their belief
to Europe. Gabriel du Chinon saw their books and recog-
nised that they were not all written in the same language,
their original holy writ being no longer understood except
by means of translations and commentaries in another
tongue.

In the year 1700, a professor at Oxford, Thomas Hyde,
the greatest Orientalist of his time in Europe, made the
first systematic attempt to restore the history of the old
Persian religion by combining the accounts of the Moham-
medan writers with ‘the true and genuine monuments of
ancient Persia!’ Unfortunately the so-called genuine
monuments of ancient Persia were nothing more than
recent Persian compilations or refacimenti® But not-
withstanding this defect, which could hardly be avoided
then, and a distortion of critical acumen 8, the book of
Thomas Hyde was the first complete and true picture
of modern Parsiism, and it made inquiry into its history
the order of the day. A warm appeal made by him to the
zeal of travellers, to seek for and procure at any price the
sacred books of the Parsis, did not remain ineffectual, and
from that time scholars bethought themselves of studying
Parsiism in its own home.

1*Veterum Persarum et Parthoram et Medorum religionis historia,’
Oxford, 1700.

3 The Saddar, an excellent text-book of Parstism, of which he gave an
incorrect edition (the only one still in existence) and an incorrect translation,
superseded only lately by West’s translation in the Sacred Books of the East.—
A Persian metrical translation of the Pahlavi Ard& Viraf’s visit to hell—The
Farhangi Jihangirt, a Persian dictionary compiled in 1609 and explaining
many Pahlavi and Pazend terms.

3 Being struck with the many analogies between the Zoroastrian and the
biblical systems, he recognised in Abraham the first lawgiver of ancient Persia,
in Magism a Sabean corruption of the primeval faith, and in Zoroaster
a reformer, who had leamt the forgotten truth from the exiled Jews in
Babylon.

a

INTRODUCTION, I. . Xvil

Eighteen years later, a countryman of Hyde, George
Boucher, received from the Parsis in Surat a copy of the
Vendidad Sada, which was brought to England in 1723
by Richard Cobbe’. But the old manuscript was a sealed
book, and the most that could then be made of it was to
hang it by an iron chain to the wall of the Bodleian Library?,
as a curiosity to be shown to foreigners. A few years later,
a Scotchman, named Fraser, went to Surat, with the view of
obtaining from the Parsis, not only their books, but also a
knowledge of their contents. He was not very successful
in the first undertaking, and utterly failed in the second.

In 1754 a young man, twenty years old, Anquetil
Duperron, a scholar of the Ecole des Langues Orientales
in Paris, happened to see a facsimile of four leaves of the
Oxford Vendidad, which had been sent from England, a
few years before, to Etienne Fourmont, the Orientalist.
He determined at once to give to France both the books
of Zoroaster and the first European translation of them.
Too impatient to set off, to wait for a mission from the
government which had been promised to him, he enlisted
as a private soldier in the service of the French East India
Company ; he embarked at Lorient on the 24th of February,
1755, and after three years of endless adventures and dan-
gers through the whole breadth of Hindustan, at the very
time when war was waging between France and England,
he arrived at last in Surat, where he stayed among the
Parsis for three years more. Here began another struggle,
not less hard, but more decisive, against the same mistrust
and ill-will which had disheartened Fraser; but he came
out of it victorious, and prevailed at last on the Parsis
to part both with their books and their knowledge. He
came back to Paris on the 14th of March, 1764, and de-
posited on the following day at the Bibliothéque Royale
the whole of the Zend-Avesta and copies of several tradi-

1 It was entitled: ‘Leges sacrae ritus ex liturgia Zoroastri, . . . scripsit hunc
libram Tched Divdadi filius,’ Vendidad (Gat Dév D&t) being mistaken for
a man’s name. The manuscript was written in the year 1050 of Yazdgard
(1680-1681 A.D.)

3 It is numbered nowadays, Orientalia, 322.

[4

Xviil VENDIDAD.

tional books. He spent ten years in studying the material
he had collected, and published in 1771 the first European
translation of the Zend-Avesta !.

A violent dispute broke out at once, as half the learned
world denied the authenticity of the Avesta, which it pro-
nounced a forgery. It was the future founder of the Royal
Asiatic Society, William Jones, a young Oxonian then,
who opened the war. He had been wounded to the quick:
by the scornful tone adopted by Anquetil towards Hyde
and a few other English scholars: the Zend-Avesta suf-
fered for the fault of its introducer, Zoroaster for Anquetil.
In a pamphlet written in French?, with a verve and in a
style which showed him to be a good disciple of Voltaire,
W. Jones pointed out, and dwelt upon, the oddities and
absurdities with which the so-called sacred books of Zo-
roaster teemed. It is true that Anquetil had given full scope
to satire by the style he had adopted: he cared very little
for literary elegance, and did not mind writing Zend and
Persian in French; so the new and strange ideas he had
to express looked stranger still in the outlandish garb he’
gave them. Yet it was less the style than the ideas that
shocked the contemporary of Voltaire*. His main argu-
ment was that books, full of such silly tales, of laws and
rules so absurd, of descriptions of gods and demons so
grotesque, could not be the work of a sage like Zoroaster,
nor the code of a religion so much celebrated for its sim-
plicity, wisdom, and purity. His conclusion was that the
Avesta was a rhapsody of some modern Guebre. In fact
the only thing in which Jones succeeded was to prove ina
decisive manner that the ancient Persians were not equal
to the lumiéres of the eighteenth century, and that the
authors of the Avesta had not read the Encyclopédie.

Jones’s censure was echoed in England by Sir John

1‘ Zend-Avesta, ouvrage de Zoroastre, contenant les Idées Théologiques,
Physiques et Morales de ce Législateur. . .. Traduit en Francois sur l’Original
Zend.’ Par M. Anquetil Du Perron, 3 vols. in 4°, Paris, 1771.

3 ‘Lettre ἃ M. A*** du P***, dans laquelle est compris l’examen de sa
traduction des livres attribués ἃ Zoroastre.’

3 Cf. Voltaire’s article on Zoroaster in the Dictionnaire philosophique.

INTRODUCTION, I. xix

Chardin and Richardson, in Germany by Meiners. Richard-
son tried to give a scientific character to the attacks of
Jones by founding them on philological grounds’. That
the Avesta was a fabrication of modern times was shown,
he argued, by the number of Arabic words he fancied he
found both in the Zend and Pahlavi dialects, as no Arabic
element was introduced into the Persian idioms earlier than
the seventh century; also by the harsh texture of the
Zend, contrasted with the rare euphony of the Persian ;
and, lastly, by the radical difference between the Zend
and Persian, bothin words and grammar. To these objec-
tions, drawn from the form, he added another derived from
the uncommon stupidity of the matter.

In Germany, Meiners, to the charges brought against the
newly-found books, added another of a new and unexpected
kind, namely, that they spoke of ideas unheard of before,
and made known new things. ‘Pray, who would dare
ascribe to Zoroaster books in which are found numberless
names of trees, animals, men, and demons unknown to the
ancient Persians ; in which are invoked an incredible num-
ber of pure animals and other things, which, as appears
from the silence of ancient writers, were never known, or at
least never worshipped, in Persia? What Greek ever spoke
of Hém, of Jemshid, and of such other personages as the
fabricators of that rhapsody exalt with every kind of praise,
as divine heroes ? ?’

Anquetil and the Avesta found an eager champion in
the person of Kleuker, professor in the University of Riga.
As soon as the French version of the Avesta appeared, he
published a German translation of it, and also of Anquetil’s
historical dissertations *. Then, in a series of dissertations
of his own *, he vindicated the authenticity of the Zend

' *A Dissertation on the Languages, Literature, and Manners of Eastern
Nations,’ Oxford, 1777.

3 * De Zoroastris vita, institutis, doctrina et libris,’ in the Novi Commentarii
Societatis Regiae, Goettingen, 1778-1779.

3 *Zend-Avesta ...nach dem Franzoesischen des Herm Anguetil Du Perron,’
3 vols, in 4°, 1776.

* « Anhang zum Zend-Avesta,’ 2 vols. in 4°, 1781.

b 2

ΧΧ VENDIDAD.

books. Anquetil had already tried to show, in a memoir
on Plutarch, that the data of the Avesta fully agree with
the account of the Magian religion given in the treatise on
‘Isis and Osiris.’ Kleuker enlarged the circle of comparison
to the whole of ancient literature.

In the field of philology, he showed, as Anquetil had
already done, that Zend has no Arabic elements in it, and
that Pahlavi itself, which is more modern than Zend, does
not contain any Arabic, but only Semitic words of the
Aramean dialect, which are easily accounted for by the
close relations of Persia with Aramean lands in the time
of the Sassanian kings. He showed, lastly, that Arabic
words appear only in the very books which Parsi tradition
itself considers modern.

‘Another stanch upholder of the Avesta was the numis-
matologist Tychsen, who, having begun to read the book
with a prejudice against its authenticity, quitted it with
a conviction to the contrary. ‘There is nothing in it,’ he
writes, ‘but what befits remote ages, and a man philo-
sophising in the infancy of the world. Such traces of a
recent period as they fancy to have found in it, are either
due to misunderstandings, or belong to its later portions.
On the whole there is a marvellous accordance between the
Zend-Avesta and the accounts of the ancients with regard
to the doctrine and institutions of Zoroaster. Plutarch
agrees so well with the Zend books that I think no one
will deny the close resemblance of doctrines and identity
of origin. Add to all this the incontrovertible argument to
be drawn from the language, the antiquity of which is
established by the fact that it was necessary to translate
a part of the Zend books into Pahlavi, a language which
was growing obsolete as early as the time of the Sassanides,
Lastly, it cannot be denied that Zoroaster left books which
were, through centuries, the groundwork of the Magic reli-
gion, and which were preserved by the Magi, as shown by a
series of documents from the time of Hermippus. There-
fore I am unable to see why we should not trust the Magi
of our days when they ascribe to Zoroaster those traditional

INTRODUCTION, I. Xxi

books of their ancestors, in which nothing is found to indi-
cate fraud or a modern hand 1’

Two years afterwards, in 1793, was published in Paris a
book which, without directly dealing with the Avesta, was
the first step taken to make its authenticity incontrovertible.
It was the masterly memoir by Sylvestre de Sacy, in which
the Pahlavi inscriptions of the first Sassanides were deci-
phered for the first time and in a decisive manner. De
Sacy, in his researches, had chiefly relied on the Pahlavi
lexicon published by Anquetil, whose work vindicated itself
thus—better than by heaping up arguments—by promoting
discoveries. The Pahlavi inscriptions gave the key, as is
well known, to the Persian cuneiform inscriptions, which
were in return to put beyond all doubt the genuineness
of the Zend language.

Tychsen, in an appendix to his Commentaries, pointed
to the importance of the new discovery: ‘ This,’ he writes,
‘is a proof that the Pahlavi was used during the reign of
the Sassanides, for it was from them that these inscrip-
tions emanated, as it was by them—nay, by the first of
them, Ardeshir Babag4n—that the doctrine of Zoroaster
was revived. One can now understand why the Zend books
were translated into Pahlavi. Here, too, everything agrees,
and speaks loudly for their antiquity and genuineness.’

About the same time Sir William Jones, then president
of the Royal Asiatic Society, which he had just founded,
resumed in a discourse delivered before that Society the same
question he had solved in such an off-hand manner twenty
years before. He was no longer the man to say, ‘ Sied-il 4 un
homme né dans ce siécle de s’infatuer de fables indiennes?’
and although he had still a spite against Anquetil, he spoke
of him with more reserve than in 1771. However, his
judgment on the Avesta itself was not altered on the
whole, although, as he himself declared, he had not thought
it necessary to study the text. Buta glance at the Zend
glossary published by Anquetil suggested to him a remark

1 ¢Commentatio prior observationes historico-criticas de Zoroastre ejusque
scriptis et placitis exhibens.’ Goettingen, in the Novi Comment. Soc. Reg. 1791.

XXil VENDIDAD.

which makes Sir William Jones, in spite of himself, the
creator of the comparative grammar of Sanskrit and Zend.
‘When I perused the Zend glossary,’ he writes, ‘I was
inexpressibly surprised to find that six or seven words in ten
are pure Sanscrit, and even some of their inflexions formed
by the rules of the Vyadcaran}, as yushmdacam, the geni-
tive plural of yuashmad. Now M. Anquetil most certainly,
and the Persian compiler most probably, had no knowledge
of Sanscrit, and could not, therefore, have invented a list of
Sanscrit words; it is, therefore, an authentic list of Zend

| words, which has been preserved in books or by tradition ;

- it follows that the language of the Zend was at least a dia-
lect of the Sanscrit, approaching perhaps as nearly to it as
the Prdcrit, or other popular idioms, which we know to have
been spoken in India two thousand years ἃρῸ 3. This con-
clusion, that Zend is a Sanskrit dialect, was incorrect, the
connection assumed being too close; but it was a great
thing that the near relationship of the two languages should
have been brought to light.

In 1798 Father Paulo de St. Barthélemy further developed
Jones’s remark in an essay on the antiquity of the Zend
language ®. He showed its affinity with the Sanskrit by a
list of such Zend and Sanskrit words as were least likely to
have been borrowed, viz. those that designate the degrees
of relationship, the limbs of the body, and the most general
and essential ideas. Another list, intended to show, on a
special topic, how closely connected the two languages are,
contains eighteen words taken from the liturgic language
used in India and Persia. This list was not very happily
drawn up, as out of the eighteen instances there is not a single
one that stands inquiry ; yet it was a happy idea, and one
which has not even yet yielded all that it promised. His
conclusions were that in a far remote antiquity Sanskrit
was spoken in Persia and Media, that it gave birth to the
Zend language, and that the Zend-Avesta is authentic:
‘Were it but a recent compilation, he writes, ‘as Jones

1 The Sanskrit Grammar. 3. Asiatic Researches, II, § 3.
Ὁ ‘De antiquitate et affinitate linguae samscredamicae et germanicae,’ Rome,

1798. :

INTRODUCTION, I. XXiil

asserts, how is it that the oldest rites of the Parsis, that the
old inscriptions of the Persians, the accounts of the Zoroas-
trian religion in the classical writers, the liturgic prayers of
the Parsis, and, lastly, even their books do not reveal
the pure Sanskrit, as written in the land wherein the Parsis
live, but a mixed language, which is as different from the
other dialects of India as French is from Italian?’ This
amounted, in fact, to saying that the Zend is not derived
from the Sanskrit, but that both are derived from another
and older language. The Carmelite had a dim notion
of that truth, but, as he failed to express it distinctly, it was
lost for years, and had to be re-discovered.

The first twenty-five years of this century were void of re-
sults, but the old and sterile discussions as to the authenticity
of the texts continued in England. In 1808 John Leyden
regarded Zend as a Prakrit dialect, parallel to Pali; Pali
being identical with the Magadhi dialect and Zend with the
Sauraseni'. In the eyes of Erskine Zend was a Sanskrit
dialect, imported from India by the founders of Mazdeism,
but never spoken in Persia?._ His main argument was that
Zend is not mentioned among the seven dialects which
were current in ancient Persia according to the Farhang-i
Jehangiri *, and that Pahlavi and Persian exhibit no close
relationship with Zend.

In Germany, Meiners had found no followers. The
theologians appealed to the Avesta in their polemics‘,
and Rhode sketched the religious history of Persia after
the translations of Anquetil ὅ,

Erskine’s essay provoked a decisive answer ® from Em-
manuel Rask, one of the most gifted minds in the new
school of philology, who had the honour of being a pre-

1 Asiatic Researches, X. 3 Ibid. X.

3 A large Persian dictionary compiled in India in the reign of Jehangir.

4 « Exlduterungen zam Neuen Testament aus einer neuerdffneten Morgenlind-
ischen Quelle, Ἰδοὺ μάγοι ἀπὸ ἀνατολῶν, Riga, 1775.

§ «Die Heilige Sage . . . des Zend-Volks,’ Francfort, 1820.

4 “Ueber das Alter und die Echtheit der Zend-Sprache und des Zend Avesta’
(iibersetzt von F. H. von der Hagen), Berlin, 1826. Remarks on the Zend
Language and the Zend-Avesta (Transactions of the Bombay branch of the
Royal Asiatic Society, III, 524).

χχὶν VENDIDAD.

cursor of both Grimm and Burnouf. He showed that the
list of the Jehangiri referred to an epoch later than that to
which Zend must have belonged, and to parts of Persia
different from those where it must have been spoken; he
showed further that modern Persian is not derived from
Zend, but from a dialect closely connected with it ; and,
lastly, he showed what was still more important, that Zend
was not derived from Sanskrit. As to the system of its
sounds, Zend approaches Persian rather than Sanskrit ;
and as to its grammatical forms, if they often remind one
of Sanskrit, they also often remind one of Greek and Latin,
and frequently have a special character of their own. Rask
also gave the paradigm of three Zend nouns, belonging to
different declensions, as well as the right pronunciation of
the Zend letters, several of which had been incorrectly
given by Anquetil. This was the first essay on Zend
grammar, and it was a masterly one.

The essay published in 1831 by Peter von Bohlen on the
origin of the Zend language threw the matter forty years
back. According to him, Zend is a Prakrit dialect, as it
had been pronounced by Jones, Leyden, and Erskine. His
mistake consisted in taking Anquetil’s transcriptions of the
words, which are often so incorrect as to make them look
like corrupted forms when compared with Sanskrit. And,
what was worse, he took the proper names in their modern
Parsi forms, which often led him to comparisons that would
have appalled Ménage. Thus Ahriman became a Sanskrit
word ariman, which would have meant ‘the fiend;’ yet
Bohlen might have seen in Anquetil’s work itself that Ahri-
man is nothing but the modern form of Angra Mainyu,
words which hardly remind one of the Sanskrit ariman.
Again, the angel Vohu-mané, or ‘good thought, was
reduced, by means of the Parsi form Bahman, to the
Sanskrit bahum4n, ‘a long-armed god.’

At length came Burnouf. From the time when Anquetil
had published his translation, that is to say, during seventy
years, no real progress had been made in knowledge of the
Avesta texts. The notion that Zend and Sanskrit are two
kindred languages was the only new idea that had been

INTRODUCTION, I. XXV

acquired, but no practical advantage for the interpretation
of the texts had resulted from it. Anquetil’s translation
was still the only guide, and as the doubts about the
authenticity of the texts grew fainter, the authority of the
translation became greater, the trust reposed in the Avesta
being reflected on to the work of its interpreter. The Parsis
had been the teachers of Anquetil; and who could ever
understand the holy writ of the Parsis better than the
Parsis themselves? There was no one who even tried
to read the texts by the light of Anquetil’s translation,
to obtain a direct understanding of them.

About 1825 Eugéne Burnouf was engaged in a course of
researches on the geographical extent of the Aryan lan-
guages in India. After he had defined the limits which
divide the races speaking Aryan languages from the native
non-brahmanical tribes in the south, he wanted to know if
a similar boundary had ever existed in the north-west ; and
if it is outside of India that the origin of the Indian lan-
guages and civilisation is to be sought for. He was thus
led to study the languages of Persia, and, first of all, the
oldest of them, the Zend. But as he tried to read the texts
by help of Anquetil’s translation, he was surprised to find
that this was not the clue he had expected. He saw that
two causes had misled Anquetil: on the one hand, his
teachers, the Parsi dasturs, either knew little themselves or
taught him imperfectly, not only the Zend, but even the
Pahlavi intended to explain the meaning of the Zend; so
that the tradition on which his work rested, being incorrect
in itself, corrupted it from the very beginning ; on the other
hand, as Sanskrit was unknown to him and comparative
grammar did not as yet exist, he could not supply the
defects of tradition by their aid. Burnouf, laying aside tradi-
tion as found in Anquetil’s translation, consulted it as found
in a much older and purer form, ina Sanskrit translation of
the Yasna made in the fifteenth century by the Parsi Nerio-
sengh in accordance with the old Pahlavi version. The
information given by Neriosengh he tested, and either con-
firmed or corrected, by a comparison of parallel passages
and by the help of comparative grammar, which had just

XXVi VENDIDAD.

been founded by Bopp, and applied by him successfully
to the explanation of Zend forms. Thus he succeeded
in tracing the general outlines of the Zend lexicon and
in fixing its grammatical forms, and founded the only
correct method of interpreting the Avesta. He also gave
the first notions of a comparative mythology of the Avesta
and the Veda, by showing the identity of the Vedic Yama
with the Avesta Yima, and of Traitana with Thraétaona and
Feridtn. Thus he made his ‘Commentaire sur le Yasna’
a marvellous and unparalleled model of critical insight and
steady good sense, equally opposed to the narrowness of
mind which clings to matters of fact without rising to their
cause and connecting them with the series of associated
phenomena, and to the wild and uncontrolled spirit of
comparison, which, by comparing everything, confounds
everything. Never sacrificing either tradition to comparison
or comparison to tradition, he knew how to pass from the
one to the other, and was so enabled both to discover facts
and to explain them.

At the same time the ancient Persian inscriptions at
Persepolis and Behistun were deciphered by Burnouf in
Paris, by Lassen in Bonn, and by Sir Henry Rawlinson in
Persia. Thus was revealed the existence, at the time of
the first Achaemenian kings, of a language closely con-
nected with that of the Avesta, and the last doubts as to
the authenticity of-the Zend books were at length removed.
It would have required more than an ordinary amount of
scepticism to look still upon the Zend as an artificial
language, of foreign importation, without root in the land
where it was written, and in the conscience of the people
for whom it was written, at the moment when a twin lan-
guage, bearing a striking likeness to it in nearly every
feature, was suddenly making itself heard from the mouth
of Darius, and speaking from the very tomb of the first
Achaemenian king. That unexpected voice silenced all
controversies, and the last echoes of the loud discussion
which had been opened in 1771 died away unheeded 1,

1 The attacks of John Romer (‘ Zend: Is it an Original Language?’ London,

INTRODUCTION, II. XXVil

CHAPTER II.
THE INTERPRETATION OF THE ZEND-AVESTA.

The peace did not last long, and a year after the death
of Burnouf a new controversy broke out, which still con-
tinues, the battle of the methods, that is, the dispute
between those who, to interpret the Avesta, rely chiefly or
exclusively on tradition, and those who rely only on com-
parison with the Vedas. The cause of the rupture was
the rapid progress made in the knowledge of the Vedic
language and literature: the deeper one penetrated into
that oldest form of Indian words and thoughts, the
more striking appeared its close affinity with the Avesta
words and thoughts. Many a mysterious line in the
Avesta received an unlooked-for light from the poems οὗ,
the Indian Réshis, and the long-forgotten past and the
origin of many gods and heroes, whom the Parsi worships
and extols without knowing who they were and whence
they came, were suddenly revealed by the Vedas. Em-
boldened by its bright discoveries, the comparative method
took pity on its slower and less brilliant rival, which was
then making its first attempts to unravel the Pahlavi tradi-
tional books. Is it worth while, said the Vedic scholars};
to try slowly and painfully to extract the secret of the old
book from that uncouth literature? Nay, is there any hope
that its secret is there? Translating the Avesta in accord-
ance with the Pahlavi is not translating the Avesta, but
only translating the Pahlavi version, which, wherever it has
been deciphered, is found to wander strangely from the
true meaning of the original text. Tradition, as a rule,
is wont to enforce the ideas of its own ages into the books
of past ages. From the time when the Avesta was written
to the time when it was translated, many ideas had under-
gone great changes: such ideas, tradition must needs either

1855) called forth a refutation only in Bombay (Dhanjibai Framji, ‘On the
Origin and the Authenticity of the Aryan Family of Languages, the Zend-
Avesta and the Huzvarash,’ 1861).

1 Roth, Benfey, Haug. Cf. Revue Critique, 1877, II, 81.

XXVIll VENDIDAD.

misunderstand or not understand at all, and tradition is
always either new sense or nonsense. The key to the
Avesta is not the Pahlavi, but the Veda. The Avesta and
the Veda are two echoes of one and the same voice. the
reflex of one and the same thought: the Vedas, therefore,
are both the best lexicon and the best commentary to the
Avesta.

The traditional school! replied that translating Zend by
means of Sanskrit and the Avesta by means of the Vedas,
because Zend and the Avesta are closely related to San-
skrit and the Vedas, is forgetting that relationship is not
identity, and that what interests the Zend scholar is not to
know how far Zend agrees with Sanskrit, but what it is in
itself: what he seeks for in the Avesta, is the Avesta, not
the Veda. Both the Vedic language and the Vedas are
quite unable to teach us what became in Persia of those
elements, which are common to the two systems, a thing
which tradition alone can teach us. By the comparative
method, the Zend meregha, which means ‘a bird,’ would
assume the meaning of ‘gazelle’ to accord with the San-
skrit mviga; ratu,‘a part of the day,’ would be extended
to ‘a season’ out of regard for v#tu; mainyu, ‘a spirit, and
dahyu, ‘a province,’ would be degraded to ‘anger’ and to
‘a set of thieves,’ and ‘the demons,’ the Daévas, would.
ascend from their dwelling in hell up to heaven, to meet
their philological brothers, the Indian Devas. ‘The tradi-
tional method, as it starts from matters of fact, moves
always in the field of reality; the comparative method
starts frém an hypothesis, moves in a vacuum, and builds
up a fanciful religion and a fanciful language.

Such being the methods of the two schools, it often hap-
pened that a passage, translated by two scholars, one of
each school, took so different an aspect that a layman
would have been quite unable to suspect that it was one
and the same passage he had read twice. Yet the di-
vergence between the two methods is more apparent than
real, and proceeds from an imperfect notion of the field in

Spiegel, Justi.

INTRODUCTION, II. ΧΧΙΧ

which each of them ought to work. They ought not to
oppose, but assist one another, as they are not intended to
instruct us about the same kind of facts, but about two
kinds of facts quite different and independent. No lan- '
guage, no religion, that has lived long and changed much,
can be understood at any moment of its development,
unless we know what it was before and what it became
. afterwards. The language and religion of the Avesta record
but a moment in the long life of the Iranian language and
thought, so that we are unable to understand them, unless
we know whence they came and what they became. What
they became we learn directly from tradition, since the tradi-
tion arose from the very ideas which the Avesta expresses ;
whence they came we learn indirectly from the Vedas, be-
cause the Vedas come from the same source as the Avesta.
Therefore it cannot happen that the tradition and the Veda
will really contradict one another, if we take care to ask
from each only what it knows, from one the present, and
from the other the past. Each method is equally right
and equally efficacious at its proper time and in its right
place. The first place belongs to tradition, as it comes
straight from the Avesta. The second inquiry, to be suc-
cessful, requires infinite prudence and care: the Veda is not
the past of the Avesta, as the Avesta is the past of tra-
dition ; the Avesta and Veda are not derived from one ©
another, but from one and the same original, diversely ©
altered in each, and, therefore, there are two stages of
variation between them, whereas from the Avesta to tradi-
tion there is only one. The Veda, if first interrogated,
gives no valuable evidence, as the words and gods, common
to the two systems, may not have retained in both the
same meaning they had in the Indo-Iranian period: they
may have preserved it in one and lost it in the other, or
they may have both altered it, but each in a different way.
The Veda, generally speaking, cannot help us in discovering
matters of fact in the Avesta, but only in explaining them
when discovered by tradition. If we review the discoveries
made by the masters of the comparative school, it will be
seen that they have in reality started, without noticing it,

ΧΧΧ VENDIDAD.

from facts formerly established by tradition. In fact tradi-
tion gives the materials, and comparison puts them in order.
It is not possible, either to know the Avesta without the
former, or to understand it without the latter. :

The traditional school, and especially its indefatigable
and well-deserving leader, Spiegel, made us acquainted with
the nature of the old Iranian religion by gathering together
all its materials; the comparative school tried to explain
its growth. The traditional school published the text and
the traditional translations, and produced the first Parsi
grammar, the first Pahlavi grammar, and the first transla-
tion of the Avesta which had been made since Anquetil.
The danger with it is that it shows itself too apt to stop at
tradition, instead of going from it to comparison. When it
undertakes to expound the history of the religion, it cannot
but be misled by tradition. Any living people, although
its-existing state of mind is but the result of various
and changing states through many successive ages, yet, at
any particular moment of its life, keeps the remains of its
former stages of thought in order, under the control of the
principle that is then predominant. Thus it happens that
its ideas are connected together in a way which seldom
agrees with their historical sequence: chronological order is
lost to sight and replaced by logical order, and the past is
read into the present. Comparison alone can enable us to
put things in their proper place, to trace their birth, their
growth, their changes, their former relations, and lead us
from the logical order, which is a shadow, to the historical
order, which is the substance.

The comparative school developed Indo-Iranian mytho-
logy. Roth showed after Burnouf how the epical history
of Iran was derived from the same source as the myths

. Of Vedic India, and pointed out the primitive identity of

Ahura Mazda, the supreme god of Iran, with Varuza, the
supreme god of the Vedic age. In the same direction
Windischmann, in his ‘ Zoroastrian Essays’ and in his
studies on Mithra and Andhita, displayed singular sagacity.
But the dangers of the method came to light in the works
of Haug, who, giving a definite form to a system still

INTRODUCTION, III. XXX1

fluctuating, converted Mazdeism into a religious revolu-
tion against Vedic polytheism, found historical allusions to
that schism both in the Avesta and in the Veda, pointed
out curses against Zoroaster in the Vedas, and, in short,
transformed, as it were, the two books into historical
pamphlets 1.

In the contest about the authenticity of the Avesta, one
party must necessarily have been right and the other
wrong; but in the present struggle the issue is not so
clear, as both parties are partly right and partly wrong.
Both of them, by following their principles, have rendered
such services to science as seem to give each a right to
cling to its own method more firmly than ever. Yet it is
to be hoped that they will see at last that they must be
allies, not enemies, and that their common work must be
begun by the one and completed by the other.

CHAPTER III.
THE FORMATION OF THE ZEND-AVESTA.

§ 1. The collection of Zend fragments, known as the
Zend-Avesta ", is divided, in its usual form, into two parts.

The first part, or the Avesta properly so called, contains
_the Vendidad, the Vispérad, and the Yasna. The Ven-
diddd is a compilation of religious laws and of mythical
tales ; the Vispérad is a collection of litanies for the sacri-
fice; and the Yasna is composed of litanies of the same

1 It would be unjust, when speaking of Haug, not to recall the invaluable
services he rendered in the second part of his career, as a Pahlavi scholar.
He was the first who thought of illustrating the Pahlavi of the books by the
Pahlavi of the inscriptions, and thus determined the reading of the principal
elements in the manuscript Pahlavi.

2 A very improper designation, as Zend means ‘a commentary or explana-
tion,’ and was applied only to explanatory texts, to the translations of the
Avesta. Avesta (fronj the old Persian 4bast4, ‘the law;’ see Oppert, Journal
Asiatique, 1872, Mars) Js the proper name of the original texts. What it is
customary to call ‘the Zend language’ ought to be named ‘the Avesta lan-
guage ;’ the Zend being no language at all; and, if the word be used as the
designation of one, it can be rightly applied only to the Pahlavi. The ex-
pression ‘Avesta and Zend’ is often used in the Pahlavi commentary to
designate ‘the law with its traditional and revealed explanation.’

ΧΧΧΙΪ VEND{DAD.

kind and of five hymns or G&athas written in a special
dialect, older than the general language of the Avesta.

These three books are found in manuscripts in two dif-
ferent forms: either each by itself, in which case they are
generally accompanied by a Pahlavi translation; or the
three mingled together according to the requirements of
the liturgy, as they are not each recited separately in their
entirety, but the chapters of the different books are inter-
mingled; and in this case the collection is called the
Vendiddd SAda or ‘Vendidad pure,’ as it exhibits the
original text alone, without a translation.

The second part, generally known as the Khorda
Avesta or ‘Small Avesta,’ is composed of short prayers
which are recited not only by the priests, but by all the
faithful, at certain moments of the day, month, or year, and
in presence of the different elements; these prayers are
the five Gah, the thirty formulas of the Sirézah, the three

' Afrigan, and the six Ny4yis. But it is also usual to include

in the Khorda Avesta, though they are no real part of it,
the Yasts or hymns of praise and glorification to the several
Izads, and a number of fragments, the most important of
which is the Hadhdékht Nask.

§ 2. That the extent of the sacred literature of Mazdeism
was formerly much greater than it is now, appears not only
from internal evidence, that is, from the fragmentary cha-
racter of the book, but is also proved by historical evidence.
In the first place, the Arab conquest proved fatal to the
religious literature of the Sassanian ages, a great part of
which was either destroyed by the fanaticism of the con-
querors and the new converts, or lost during the long
exodus of the Parsis. Thus the Pahlavi translation of the
Vendidad, which was not finished before the latter end of the
Sassanian dynasty, contains not a few Zend quotations from
books which are no longer in existence: whole chapters
also, or large quotations, of lost books are preserved in
Pahlavi and Parsi tracts, like the Nirangistan and the
Aogemaidé ; and numerous quotations, from texts unknown
before, have recently come to light in a Pahlavi Ravdet
discovered in Bombay. It is a tradition with the Parsis,

INTRODUCTION, III. XXxXili

that the Yasts were originally thirty in mumber, there
having been one for each of the thirty Izads who preside
over the thirty days of the month; yet there are only
eighteen now extant. The Bundahis contains much matter
which is not spoken of in the existing Avesta, but which
appears to have been taken from Zend books that were still
in the hands of its compiler.

What helped to preserve the Avesta is obvious; taken
as a whole, it does not profess to be a religious encyclo-
pedia, but only a liturgical collection, and it bears more
likeness to a Prayer Book than to the Bible. It can be
readily conceived that the Vendidad S4da, which had to
be recited every day, would be more carefully preserved
than the Yasts, which are generally recited once a month;
and these again more carefully than other books, which,
however sacred they might be, were not used in the per-
formance of worship. Many texts, no doubt, were lost in
consequence of the Arab conquest, but mostly such as would
have more importance in the eyes of the theologian than in
those of the priest. But we are no longer in the dark as
to the character and the contents of that larger literature
of which our Avesta is a remnant: that literature is known
to us, in its general outlines, through a Pahlavi analysis
which was made in the ninth century, two centuries after
the Arab conquest and at a time when the sacred literature
of the Sassanian times was still in existence. West's trans-
lation of that synopsis! is the greatest service rendered in
the last twenty years in the field of Avesta scholarship,
and has for the first time rendered a history of Avesta
literature possible.

§ 3. During the Sassanian period, while Zoroastrianism
was the state religion, the collection of sacred writings was
composed of twenty-one books or Nasks, distributed into
three classes, each of seven Nasks; being called respec-
tively the Gatha group (g4s4n), the group of the law (dat),
and the group of the Hadha-mathra; or the theological
group, the legal group, and the mixed group.

1 Pahlavi Texts, IV (forming vol. xxxvii of the Sacred Books of the East).
[4 ς

χχχὶν VEND{DAD.

The seven GAtha Nasks, thus named because they are
mostly a development of the Gathas, are :—
The Stét Yast (Dk. VIII, 46) ;
The Satkar (Dk. VIII, 2; IX, 2);
The Varst-mansar (Dk. VIII, 3; IX, 24);
The Bak (Dk. VIII, 4; IX, 47);
The Vastag (Dk. VIII, 12) ;
The Hadhokht (Dk. VIII, 45) ;
The Spand (Dk. VIII, 14).

We possess the Stét Yast (in Zend Staota yésnya)
in its entirety: it is the core of the aggregate known as the
Yasna, and the most holy part of the Avesta. It contains
thirty-three chapters, of which twenty-two are metrical and
written in an archaic style, these being the Gathas, properly
so called, and the three chief prayers (Ahuna Vairya,
Ashem Voh, and Yénhé hatéam); eleven chapters are
written in prose and in the common dialect 1.

The Sftkar, the Varst-m4nsar, and the Bak contain
each twenty-two chapters, answering to the twenty-two
GAathas, of which they are mere commentaries or para-
phrases. We possess small fragments of the Sdtkar? and
one chapter of the Varst-mansar*®, Three chapters of the
Bak, which are commentaries to the three chief prayers
aforesaid, have been incorporated in the Yasna ‘,

Nothing is left of the Vastag, of which the Dinkart gives
no analysis, as the author had neither its Avesta, nor its
Zend (neither its original text, nor its Pahlavi translation),
in an authentic form before him.

Of the Hadhdékht we have three chapters counted as
Yasts 5, and one inserted in the Yasna°.

The Spand, which is dedicated to the story of Zoroaster,
has been indirectly preserved, in a modern form, in the
Zardust Nama and in Arda Viraf’s visit to hell.

1 Gathas (Yasna XXVIII-LIV) and Yasna XIV-XVII, XXIJI-XXVII, LVI.
? Fragments to Vd. II, 6; Tahmuras’ Fragm. LXIV-LXVIII (?).

> Westergaard’s Fragm. IV (=Farg. XXIII of the Varst-mansar Nask).

4 Chapters XIX, XX, ΧΧΙ.

ὁ Yasts XI and XXI, XXII.

4 The so-called Fshisha-m&thra (Yasna LVIII).

INTRODUCTION, III. XXXV

§ 4. The Legal group contains :—
The NikatOm (Dk. VIII, 16) ;
The Ganbé-sar-nigat (Dk. VIII, 21) ;
The Hasp4ram (Dk. VIII, 28);
The SakaétOm (Dk. VIII, 38);
The Vendidad (Dk. VIII, 44) ;
The Kitradat (Dk. VIII, 13);
The Bakan Yast (Dk. VIII, 15).

Only the first five of these Nasks are strictly legal ; the
last two deal with cosmogony and mythology.

Of those five legal Nasks, one has been preserved in its
entirety, the VendidAad'. The Nikatam, the Ganb4-
sar-nigat, and the Sakatfm are represented by a few
fragments. An important section of the Hfisparam has
been preserved, in text and translation, in the Pahlavi
Erpatistan and Nirangistan 3.

The Kitradat, which gives an historical account of
mankind and Iran from the creation of the world till the
advent of Zoroaster, has been indirectly preserved in part
of the Bundahis and in the Sh4hndma.

The Bak4n Yast was a collection of prayers in honour of
the several Yazatas. From that Nask are derived sixteen
of our Yasts, to which may be added the Hém Yast (Yasna
IX-X]I) and the Srésh Yast (Yasna LVII).

§ 5. The third group of Nasks, the Hadham€athra, is the
least known and the least well preserved. It contained :—

The Damdat (Dk. VIII, 5);

The NAtar (Dk. VIII, 6); .
The Pagag (Dk. VIII, 7);

The Rat-dat-itag (Dk. VIII, 8);
The Baris (Dk. VIII, 9);

The Kaskisrav (Dk. VIII, 10);

The VistAsp-sast (Dk. VIII, 11).

The DAamdA&t was the Zoroastrian Genesis; the cos-
mogonic part of the Bundahis is derived from it. There
remains one Zend fragment of it 3.

1 See below, the Introduction to the Vendidad.
2 See below, p. 300 seq. 3 Fragm. Vd. H, 20 ο.

c2

χχχνὶ VENDIDAD.

We know nothing of the Natar, of which the Dinkart
has no analysis.

The Gdh and Siréza may be derived from the Pagag
that treats of the Gahanbdrs and of the relations between
the liturgy and the divisions of time.

The Rat-dat-itag treats of the arrangement of the
sacrifice. It is represented by two fragments 1.

The Baris is of an ethical character; the Kaskisrav
teaches how to prevent the sacrifice being ill-managed and
turning to the benefit of the demons. No fragment has
been referred to either of these two Nasks with any
certainty *.

The Vistasp-sAst, or ‘the Introduction of Vist4sp,’
treated of the conversion of Vistasp by Zoroaster and
of his wars against Argdsp. It is represented by the
Vistasp Yast (Yt. XXIV) and the Afrin Paighambar
Zartdst (Yt. XXIII). It is one of the sources of the
Zardust Nama.

§ 6. From this rapid review we may draw the following
conclusions :—

(1) Out of the twenty-one Nasks of the Sassanian Avesta,
we possess two in their entirety (the Vendidad and the
Stét Yast) and the most important part of a third (the
BakAn Yast).

(2) We have a considerable part of four Nasks: the Bak,
the Hadhékht, the Vistasp-sast, and the Hiasparam; and
several fragments of most of the others.

(3) We know indirectly, through the medium of Pahlavi
translations or compilations, the contents of many Nasks
of which we have few or no remnants in their original
language: the D&mdat, the Vistasp-sast, the Xitradat,
and the Spand. In short we possess specimens, more or
less considerable, of fifteen Nasks, and the complete text
of the two Nasks which were considered all-important.
For the Vendidad, being the book of purification; was to
the priest the chief of the legal Nasks, and this is most

1 Tahmuras’ Fragm. LVIII; Fragm. to Vd. VII, 43.
* The quotations in the Pahlavi Nirangistén may be referred to the
Kasktsrav.

INTRODUCTION, III. XXXVii

likely the reason to which we owe its preservation. As to
the GAthas, they were already to the Zoroastrians of the
Sassanian age just what they are to the Parsis of to-day :
their paramount sanctity was the same as it is now, and
their extent was the same, as appears from the fact that
the three Gathic Nasks which were developed around the
GAthas, or artificially attached to them, are composed
each of twenty-two Fargards, answering one by one to the
twenty-two GAthas of our Yasna. Therefore the many
losses that the Sassanian Avesta underwent in the last
twelve centuries did not bear on the essential parts; and
the loss, however considerable it may be, is neither absolute,
as much of the matter survived under a Pahlavi garb, nor
perhaps irreparable, as the Zend finds made in the Pahlavi
literature afford a hape -for fresh and more important
recoveries, when that deep quarry, only half opened, has
been worked out through all its strata. [

§ 7. It is not only the general outlines of the Sassanian
Avesta we find sketched in the Dinkart ; it furnishes us also
with a history of its formation’, which may be summed up
as follows :—

The twenty-one Nasks were formed by Ahura Mazda
himself out of the twenty-one words of the Ahuna Vairya.
They were brought by Zoroaster to king Vistasp. Two
copies of the complete scriptures were written by order
of the king: one was deposited in the treasury at Shapig4n,
the other in the Record Office*.

When Alexander invaded Persia, the copy in the Record
Office was burnt, and the one in Shapigan was carried
off by the Greeks, who had it translated into their own
language.

One of the Parthian kings, Valkhash, ordered all the
scattered remnants of the Avesta, which had been preserved,
either in manuscript or by oral tradition, to be searched
for and collected.

1 In two different concordant documents, one at the end of Dinkart III
(West, 1. 1. pp. xxx and xxxi), the other in the beginning of Dinkart IV (ibid.

412-415).
3 dez-f nipist, ‘the fortress for books :’ cf. the Hebrew 1p0 ΤῸ.

XXXVill VENDIDAD.

The founder of the Sassanian dynasty, Ardashir (211-
241), called to his court the high-priest Tansar, gave him
the commission to gather and complete the scattered frag-
ments, and invested his work with official authority.

Ardashir’s son, Shahpfhr I (241-272), ordered the docu-
ments relating to profane sciences (medicine, astronomy,
geography, philosophy), which were scattered amongst the
Hindus and the Greeks, to be collected and embodied
in the Avesta.

At last Sh4hpdhr II, son of Auhrmazd (309-379), to
check the sects that were distressing the religion, ordered
a general disputation between them: the champion of
orthodoxy, Adarb4d, son of Mahraspand, submitting him-
self to a fire-ordeal, went through it victoriously, and the
king proclaimed : ‘ Now we have seen the true religion on
earth, we will not suffer any false religion, and he acted
accordingly.

§ 8. This account may be divided into two parts, one
extending from the origin to the time of Alexander, the
other relating to the restoration of the Avesta after the
Greek invasion. These two accounts differ widely in
character, the first being vague and legendary, the second
being precise in its data and its dates, referring also to
an historical period. We shall here have to do only with
the second document, of which the import is that the
Avesta is a collection that was formed on three occasions
out of old fragments: the first edition emanating from
a Parthian king, Valkhash: the second from the first
Sassanian king, Ardashir Babagén (211-241); the third
and last from king Shahpdhr I (241-272). Let us consider
each of these three times, one by one.

§ 9. One may be surprised, at first sight, by the part
ascribed to an Arsacide prince in this religious evolution 1,
Most Byzantine, Parsi, and Muhammedan writers agree
that it was the Sassanian dynasty which raised the Zoroas-
trian religion from the state of humiliation into which the
Greek invasion had made it sink, and, while it gave the

1 Spiegel, Eranische Alterthumskunde III, 782, ἢ. 1.

INTRODUCTION, III. ΧΧΧΙΧ

signal for a revival of the old national spirit, made Maz-
deism one of the corner stones of the new establishment !.
Therefore it seems strange to hear that the first step taken
to make Mazdeism a state religion was taken by one of
those very Philhellenic Parthian princes, who were fully
imbued with Greek ideas and manners. Yet this view must
not be accepted unreservedly. Ardashir is nowhere men-
tioned as professing a religion different from that of his
predecessors. In the struggle between Ardav4n and Arda-
shir, there was no religious interest at stake, but only
a political one ; and we are expressly told by Hamza 3 that
Ardashir and his adversaries belonged to the same con-
fession. Nay, we shall see that one of the charges brought
against him, by his adversaries, was his wanton infraction
of the Zoroastrian laws. There is therefore nothing that
makes it impossible to admit that in the time and at the
court of a Parthian prince a Zoroastrian movement may
have originated.

§ 10. There were four kings at least® who bore the name
of Valkhash: the most celebrated and best known of the
four was Vologeses I, the contemporary of Nero. Now
that Zoroastrianism prevailed with him, or at least around
him, we see from the conduct of his brother Tiridates, who
was a Magian (Magus)‘; and by this term we must not
understand a magician °, but a Zoroastrian priest. That he
was a priest appears from Tacitus’ testimony ὃ; that he
was a Zoroastrian is shown by his scruples about the wor-

1S. de Sacy, Mémoires sur quelques antiquités de la Perse. Cf. Macoudi,
Hy, 125.

3 Hamzae Ispahensis Annales, ed. Gottwaldt, p. 31 (in the translation).

5 Perhaps five (see de Longpérier, Mémoire sur la Numismatique des Arsa-
cides, p. 111).

4 ‘Magus ad eum Tiridates venerat’ (Pliny, Nat. Hist. XXX, 6).

5. Pliny very often confounds Magism and Magia, Magians and Magicians.
We know from Pliny, too, that Tiridates refused to initiate Nero into his
art; but the cause was not, as he assumes, that it was ‘a detestable, frivolous,
and vain art,’ but because Mazdean law forbids the holy knowledge to be
revealed to laymen, much more to foreigners (Yast IV, 10; cf. Philostrati
Vita Soph. I, 10).

* «Nec recusaturum Tiridatem accipiendo diademati in urbem venire, nisi
sacerdotii religione attineretur’ (Ann. XV, 24).

xl VENDIDAD.

ship of the elements. When he came from Asia to Rome
to receive the crown of Armenia at the hands of Nero, he
avoided coming by sea, and rode along the coasts}, ‘ because
the Magi are forbidden to defile the sea*.’ This is quite
in the spirit of later Zoroastrianism, and savours much of
Mazdeism. That. Vologeses himself shared the religious
scruples of his brother appears from his answer to Nero,
who insisted upon his coming to Rome also: ‘Come your-
self, it is easier for you to cross such immensity of sea °.’
What we know moreover of his personal character quali-
fies him for taking the initiative in a religious work. He
seems to have been a man of contemplative mind rather
than a man of action, which often excited the anger or
scorn of his people against him ; he had the glory of break-
ing with the family policy of Parthian kings by giving his
brothers a share in the empire, instead of strangling them
(Tacitus, Annales, XV, 1,2). At that time the East was
in religious fermentation ; Christianity was in its infancy ;
gnostic sects were rife: moreover religion was fast becoming
part of politics. Vologeses was called by the people of
Adiabene against their king Izates, who had turned Jew
(Josephus, Antiq. XX, 4, 2) and himself offered the help of
his cavalry to Vespasian against Jerusalem.

The namesakes of Vologeses I had too short or too
uncertain a lease of power for any one of them to be likely
to compete with him as the author of that first religious
restoration. We shall therefore assume that the Valkhash
of the Dinkart is the same as Vologeses I ‘4, and, in this
hypothesis, we will ascribe the first collection of Zoroastrian
fragments to the third quarter of the first century (50-75),

1 He crossed only the Hellespont.

3 ‘ Navigare noluerat, quoniam inspuere in maria, aliisque mortalium necessi-
tatibus violare naturam eam fas non putant’ (Pliny, 1.1. Cf. Introd. X, 8 seq.)

3 Dio Cassius, LXIII, 4. The answer was mistaken for an insult by Nero,
and, as it seems, by Dio himself. In fact Vologeses remained to the last
faithful to the memory of Nero (Suet. Nero, 57).

4 This hypothesis, which was for the first time proposed in the first edition
of this translation (1880), seems to have been generally accepted (Gutschmid,
‘ Persia,” in the Encyclopaedia Britannica, XVIII, 603; West, Pahlavi Texts,
IV, 413, note 5).

INTRODUCTION, III. xli

which is nearly the time when the first evangelical narra-
tives were written.

§ 11. Between Vologeses and Ardashir, for nearly two
centuries, there is a blank in the religious history of Iran.
With Ardashir, Zoroastrianism became the religion of the
state. The founder of the new dynasty belonged, through
his grandmother, to one of the local royal families of Persia,
the Bazrangis, and through his grandfather, Sds4n, to the
sacerdotal race. Sdsdn had in his hands the management
of the temple of Andhita (the Iranian Artemis) at Istakhar.
By birth a king and a priest, Ardashir reduced to a formula
the throne-and-altar theory : ‘Be aware, my son,’ he wrote
in his political testament, ‘that religion and royalty are
two brothers that cannot subsist one without the other ;
for royalty rests on religion and religion has royalty to
protect it'.’ Agathias reports that Ardashir was initiated |
in the doctrine of the Magi and could himself celebrate
their mysteries; that, from his accession to the throne,
their race, formerly little honoured, got the upper hand
both in public and private affairs ; they became his constant
counsellors, and had the management of justice in their
hands. Whereas the Parthians boasted their title of Phil-
hellenist, the Sassanian king styled himself Mazdayasn,
‘Worshipper of Mazda.’ It seemed as if Ahura Mazda
had ascended the throne with him.

§ 12. Ardashir had a man of the name of Tansar to help
him in his work of religious restoration. He had been one
of those petty local sovereigns called Muldk ut-tavaif,
‘Kings of provinces, among whom the Iranian empire
was divided under the nominal suzerainty of the Parthian
emperor. ‘ Belonging to the Platonic sect?, he had given
up his throne to his son and embraced a religious life.
When Ardashir rose up against the Mulk ut-tavaif, Tansar
welcomed him as the saviour of the empire, became his
missionary, preached submission to him, and sent preachers
in his interest through the provinces®. He had written an

1 Macondi, Les prairies d’or, II, 16a, 3 Magondi, IT, 161.
_ 5 Kitab et-tanbth, ed. de Goeje, 99. Ο S. de Sacy, in Magoudi, IX, 329.

xlii VEND{DAD.

apology of Ardashir in answer to a reproachful letter from
one of the princes threatened by Ardashir’s ambition,
Gasnasf, king of Tabaristan. Tansar’s letter, translated
from the original Pahlavi into Arabic by Ibn al-Muqaffa,
in the middle of the eighth century, and nearly five cen-
turies later (1210 A.D.) from Arabic into Persian by Mu-
hammad bin ul-Hasan, author of a history of Tabaristan,
has come down to us in its secondary form, not free from
interpolations which are easily detected, so that the original
authentic text is clearly recognisable under the modern
accretions},

That letter, which is the oldest and most important record
of the religious history of Zoroastrian Persia, sets in a
strong light the moral forces that made the success of the
Sassanian revolution. Ardashir was the happy leader of
a necessary reaction against the political anarchy of the
Parthian system, and against the moral, social, and religious
anarchy that was the outcome of the political one.

The Parthian kings, in the last two centuries of the
dynasty, had been hardly more than feudal chiefs, only
so far recognised by the local princes (the Muldk ut-tavaif)
as they had strength to make themselves recognised. Each
province had its own dynasty, old or new. The legend ran
that Alexander, on his death-bed, fearing lest Persia, after
his death, should revenge her wrongs on Greece, listened
to the perfidious advice of his vizier Aristotle and divided
Iran between ninety petty sovereigns, to weaken her for
ever. Such was at any rate the condition of Iran in the
beginning of the third century A.D. It was in order to
restore the unity of the Iranian empire that Ardashir rose.
He suppressed those of the Muldk ut-tavaif who declined
to recognise him as king of kings, and sent their heads
as trophies to Andhita’s temple*. It was decided by a
council of Magi that those Muldk who would come and
deposit their crowns at the feet of the Shahinshah, to receive

1 See the text and translation of that letter (Lettre de Tansar au Roi de
Tabaristan) in the Journal Asiatique, 1894, I, 185-250, 503-555.
3 Tabari.

INTRODUCTION, III. xliii

them again from his hands, would retain their title of
Shah?. At the time when Tansar wrote, fourteen years
had elapsed since Ardashir had begun his work: a part
of it was done, the unity of the empire was restored: the
only political task that remained to be performed was to
avenge Dara’s murder on Alexander’s successors, and to
exact from them the old tribute they had formerly paid
to Persia for Egypt and Syria ?®.

§ 13. Then remained the work of moral restoration. The
Shahinshah’s second task is to re-establish ‘the law of the
Ancients’ (yl.J31 12. 3. How shall that ideal of the
past be brought again to light? There lay the difficulty,
as the Avesta was all but lost, and the tradition of the law
had been obliterated by revolutions and anarchy. ‘ You
know that Alexander burnt in Istakhar* our sacred books
written on twelve thousand ox-hides. There remained
something of it in memory, but it was only legends and
traditions®: nothing more was known of the religious laws
and ordinances δ; and at last, by the corruption of the men
of those times, by the disappearance of the law, the love of
novelties and apocrypha’ and the wish for notoriety, even
those legends and traditions passed away from the memory
of the people, so that there was not a particle authentic

1 Journal Asiatique, 1. 1. 513-514.

3 «Now the Shahinshah intends to go to war against Rim and he will not
rest till he has avenged Dara’s blood on the Alexandrides, enriched his own
treasury and the treasury of the state, and restored the towns which Alexander
spitefully destroyed in Fars. He must exact from them the tribute which they
always paid to our kings for the Coptic country and Syria, which our kings had
formerly conquered in the land of the Hebrews, at the time of the invasion of
Bokht-Nasr’ (1.1. pp. 548-549).—Ardashir’s pretensions are expressed by
Herodian in terms remarkably concordant with those in Tansar’s letter: ‘He
pretended to have unquestionable rights to the possession of all the provinces
in Asia lying between the Euphrates, the Aegean sea, and the Propontis: as
all those countries, as far as Ionia and Caria, had always been governed by
satraps of their nation from the days of Cyrus, who transferred the empire from
the Medes to the Persians, to the time of Darius, who was conquered by
Alexander: therefore by entering into possession of the old heritage of his
ancestors he would not wrong the Romans.’ (Journal Asiatique, 1894, p. 549.)

3 The Paoiry6 dkaésé in the Avesta. * Persepolis.

: aaa 5 uss. . eel y el.
Larped 9 CAB orm

xliv VEND{DAD.

left. Therefore we must absolutely have an upright and
honest man to revise the Religion.’ Tansar himself con-
fesses that Ardashir does not pretend to re-establish the
old order in its entirety, nor even to keep it free from the
admixture of new elements. He takes liberties with it,
and, whereas he comes forward to correct the new order
(sunnati Akhirin) by the light of the older one, he does
not waive the right of correcting what may be wrong in the
old law. Therefore, by his own confession, his restoration
is an adaptation. How little he was embarrassed in his
work by the authority of authentic written texts, Tansar
lets us easily guess, ‘When the Sh4hinshaéh wants to sup-
press any iniquity of the Ancients, which does not suit the
necessities of the present, they say: “This is the old
custom, it is the rule of the Ancients.” Iniquity, past or
present, is a thing to be reproved, whether it comes from
the Ancients or from the Moderns. But the Shahinshah
has power over the Religion, and God is his ally”; and in
this destroying and changing of the order of tyranny, I see
him better armed and adorned with more virtues than the
Ancients. No king attempted what he did. The Religion
being lost and history forgotten, what man could judge
him? Besides, even in the times when men had perfect
knowledge of their religion and were closely attached to it,
they felt the need of a powerful and wise king in times of
doubt ; for if the Religion is not enlightened by reason, it
has no steadiness 3.’

It is no wonder therefore that Zoroastrians of the time
may have considered Ardashir a sacrilegious heretic. One
of his acts that created the greatest indignation was that he
had the sacred fires of the Mulk ut-tavaif extinguished :
a crime that would have cost any other man his life: ‘no
man before him,’ exclaimed king Gasnasf, ‘had ventured
on such a sacrilege. Tansar threw back the charge of
sacrilege on the shoulders of the Mulfk ut-tavdaif: they

1 Lettre de Tansar, 1. 1. p. 212. -
PL IG Gy peep Cel bh ὁ οἷ.
Pals »»" WG le ul UL ye.

INTRODUCTION, III. xlv

had no right to have a second fire of their own: ‘it was a
bad innovation, contrary to the custom of the old kings.’
It is more likely that the unity of the royal fire was a new
dogma, invented on the spur of the moment to serve the
usurper’s political devices; and Atar himself, when found
to favour anarchy, was treated like any other rebel. In
fact many were the laws, introduced by Ardashir, that were
disapproved by public opinion as unwarranted innovations:
such were the laws on the strict division of the people into
classes with their functions, rights, and distinctive marks ;
and the laws on heredity. His restoring the Law of the
Ancients, said Gasnasf, is nothing else than destroying the
real Law!.

§ 14. How far these reforms were represented as resting
on the mere will and reason of the king, or on the authority
of religious texts, we do not know. As to the religious
texts themselves, and their collection into a body of doc-
trines, the Dinkart has the following: ‘Ardashir had all
the scattered teaching (4mék-i pargandak) brought together
to the capital under the high authority of Tansar; Tansar
came; him alone he accepted (frag patiraft); and from all
the others he took away authority.’ In other words, among
the Zoroastrian schools,there were current several collections
of religious texts, more or less authentic, and it was the one
taught by Tansar that was stamped by Ardashir with an
official character. From another text in the Dinkart it
appears that the Ardashir compilation contained two classes
of texts: texts that were incorporated as they were, and
other texts that were conjecturally restored by Tansar,
the Péryétkés, so as to make a collection that should bean
exact reproduction of the Vistasp Avesta, the lost treatise
of Shapigdn?: which is as much as saying that the Arda-
shir Avesta is a compound of texts anterior to Tansar and
texts emanating from Tansar, the whole being an ideal
restoration of a primitive Avesta, of the ‘old law’ or of
what was supposed to be the old law, in the time of
Ardashir.

1 Journal Asiatique, 1894, No. 3, p. 514.
3 See the text in the Guimet Zend-Avesta, III, p. xxxi, note 2.

xlvi VEND{DAD.

§ 15. Ardashir’s collection was not a canon closed. His
successor Shahpdhr I (241-272), the conqueror of Valeri-
anus, had, we are told, the scientific and philosophic frag-
ments, scattered in India and Greece, collected and
embodied in the Avesta. This is a confession that part of
the Avesta was translated or imitated from foreign sources:
but it is a confession that a Zoroastrian might easily make,
as it was an accepted legend that Alexander had the Avesta
translated into Greek, so that they could borrow back from
the Greeks without being indebted to them. To us it tells
a different tale, namely, that the scientific Nasks of the
Avesta!, of which unfortunately very little is left?, were
written under Shaéhpdhr I, in imitation of Greek and San-
skrit scientific treatises.

§ 16. It was not to be expected that a body of Scriptures,
formed so recently and with such visible accretions, should
obtain at once sufficient authority to command universal
respect and check the sectarian spirit. In vain did Ardashir
put the secular arm at the service of the new orthodoxy ὃ:
the inquisition disgusted the older generation and could
not ensure the triumph of one particular system. The old
free believers, not yet confined in the immovable limits of
orthodox dogma, went on growing and branching off into
independent heresies. One of these, Manicheism, became
at one moment powerful even at the court of Shahpdhr.
The execution of Manes under Sh4hpdhr’s successor,
Bahram I (272-276), did not stop the progsess of the
heresies, and it was only under Shahpdhr ITI (309-379)
that, through Adarb4d Mahraspand’s devotion, the ortho-

1 The fragments treating of medicine and astronomy, time and space, nature
and creation, generation and corruption (yahvdnishn vindsishn; γένεσις καὶ
φθάρσις ; Sud “ ows pls, Tansar, p. 10 b).

* Of the Hadha-mathra Nasks the contents of only one are sufficiently known
(the D&md&d).

3 «Τῆς Shfhinsh&h has ordered that if a man swerve from the Religion he
should be put in prison, and that for a whole year without ceasing the clergy
should read to him, and admonish him, and give him proofs and dissipate his
doubts, If he repent and confess his error, he is set at liberty; if through
obstinacy and pride he harden in infidelity, he is put to death.’ (Letter of
Tansar, fol. 12 a.)—Cf. Vd. XVIII, 9, 10; Minédkhard XV, 22-25.

INTRODUCTION, IV. xl vii

dox doctrine prevailed in a decisive way. After a public
controversy with his opponents, he appealed to God’s judg-
ment and had molten brass poured on his breast: he went
through the ordeal unscathed, and confounded the heretics.
During the ordeal he may have repeated the G&tha lines :—

“Ο Good Spirit, Ahura Mazda, by thy fire thou decidest
between the opponents, according to the greater degree of
piety and sanctity; and many of those who see it believe
in thy law’ (Yasna XLVII, 6).

The king announced that the true religion having mani-
fested itself in a visible way, any false religion (ag-dinith)
could be tolerated no more. That great religious event
must have taken place about the year 330; for the perse-
cution of the Christians began in that year. It was about
the time when the Fathers at Nicaea organised Christianity
into an orthodox state religion.

After Adarbad the canon was closed. Whether he
added his contribution to the bulk of the sacred texts,
like his predecessors under Ardashir and Shahp6hr, there
is no evidence either to prove or disprove: in any case, the
Avesta after him underwent no change of any sort. The
Parsi tradition makes him the last of the founders of
the religion, and, forgetting the teachers between Zoroaster
and Adarbid, makes these two names the Alpha and
Omega of the Avesta history 1.

CHAPTER IV.
PARTHIAN ELEMENTS IN THE AVESTA.

§ 1. From the preceding it appears that the Sassanian
Avesta, as fixed by Adarbad Mahraspand in the beginning

1 The Patet sums up the religious tradition as follows :—

“I keep steady in the religion which the Lord Hérmezd and the Amshaspands
taught the worshipped Fréhar of Zartusht, the Spitamide ;

‘which Zartusht taught Vistasp;

‘which Vistasp taught Frashéshtar, Jamasp, and Isfandy&r ;

‘which the latter taught the faithful in this world ;

‘which by a continuous tradition came down to the ordainer of the holy law,
Adarbad Mabraspand, who for its sake submitted to the ordeal and came out
of it victoriously.’

xl viii VEND{DAD.

of the fourth century, represents three successive accretions
at least, the first due to Vologeses in the middle of the
first century, the second to Ardashir and Tansar in the
middle of the third century, and the third to Sh4hpdhr I,
at the end of the same. Now we must inquire whether the
texts of these successive editions belong, all or in part,
to an older Avesta, anterior to the Greek conquest. The
evidence in the Dinkart and in Tansar’s letter prepares us
to suppose that the post-Alexandrian element, at least as
far as the form goes, must be considerable. The internal
evidence allows us to give greater precision to that in-
_ ference. ᾿
§ ἃ. One of the best-known and most brilliant pieces of
the Avesta, the Hém Yast, appears to contain an allusion
to Alexander. It is said of Haoma, the plant-god, whose
worship is the centre of the Mazdean liturgy, that ‘he
overthrew the usurping Keres4ni who arose, longing for
sovereignty, and said: henceforth no priest will go at his
wish through the country to teach the law.’ Now, the
only persecutor of religion of whom Parsi tradition makes
mention before the Arabs is Alexander. He is the third
in that trinity of tyrants created by Ahriman, who desired
to have made them immortal for the destruction of the
world. But the first two, Zoh4k and Afrasy4b, were born
and died before Zarathustra was born, so that Alexander
alone of the three could appear as an anti-Zoroastrian
persecutor; which makes us wonder whether the usurper
confounded by Haoma might not be the Greek conqueror.
Now that epithet Keresdni, literally a bandit, is translated
or transcribed in Pahlavi by Kilisy4k, which is the name
given in the Pahlavi literature to the infidels of Ram.
Therefore, for the old mediaeval tradition the Keresani
usurper was neither a dév nor a Turanian, he was a Greek.
If the Keresani persecutor were a Greek, he could be no
other than Alexander. A mediaeval Pahlavi apocalypse,
the Bahman Yast (II, 10), passing in review the restorers
of religion, begins with the Arsacide who destroyed ‘ the
impious Alexander, the K ilisy4k.’
If the Keresani is Alexander, the passage quoted and the

INTRODUCTION, IV. xlix

whole of the Hém Yast, which forms a coherent whole,
cannot have been written before the death of Alexander or
more accurately before the fall of the Greek domination in
Persia. It was about 150 Β.6. that Mithridates the Great
(B.C. 171-137) dealt the last blow to the Kilisyak. There-
fore the Hém Yast could hardly have been written before
the middle of the second century before our era. -

§ 3. If the Avesta, or part of it, were composed under
the Arsacidae, an important fact, otherwise unaccounted
for, is explained ipso facto: namely the fact that the
Avesta seems to ignore the existence of an Iranian empire.
The highest political unity is the dahyu, a name which in
the inscriptions of Darius denoted the satrapies, the pro-
vincial kingdoms of Media, Bactriana, Sogdiana, Arachosia,
Aria, Parthia, &c. The highest political power is the
danhupaiti, the chief of a dahyu. The one universal daNhu-
paiti, the one daNhupaiti of all dahyus, is Mithra’. This
refers to a time when there was no real daNhupaiti of all
dahyus, no Shahinshah, when the real power was in the
hands of the independent local kings. This is the period of
the Provincial kings, the Muldk ut-tav4if; and this very
name, Mulfk ut-tav4if, is nothing less than a literal transla-
tion of the Zend danhupaiti.

§ 4. At the time when the Avesta took its definitive
form, Chaldaea was inhabited by Arab tribes, it was
already a sort of Iraq Arabi. To the writer of the Avesta,
Babylon (Bawri) is the residence of Azi Dah4ka ?, and Agi
Dahaka represents the Arab race. It is not only in
' the later ShAhn4ma that he is made the son of an Arab
king; both the Bundahis, which reproduces old Avesta
documents®, and the Avesta book of the Genealogies
itself, made him a descendant of Tag, the eponym of the

1 Yasna I, 11.

* Yt. V, 29.—Elsewhere, Yt. XV, 19, Asi is described as offering up a sacri-
fice to Vayu in the unaccessible Kvirista. We know from Hamza (p. 32) that
this was the name of a palace (the Kulang palace, the fortress of the Stork)
which Asi Dahdka had built in Babylon.

3 Son of Khratasp (corrupted to Mard&s in Firdausi), son of Zainigfv, son of
Virafshang, son of Tag (Bund. XXXII, 6).

[4

] VENDIDAD.

Tagik!. Nowthe oldest period known when the Arabs settled
along the Euphrates and Tigris is the second half of the
Arsacide period. We know that at that time Holw4n was on
the frontier between the Iranians and Arabs. The region
east of Holw4n ‘was in the hands of the Provincial kings
(Muldk ut-tavaif = daNhu-paitis) who were all Persians,
and did not recognise the authority of the Arabs. Iréq
and Savdd remained in the hands of the Arabs, who were
waging a perpetual war with one another, as they are used
to do®’ Therefore the texts in which the Arab Azi Dahaka
appears as reigning in Babylon belong to a time when
Arabs were already settled in Mesopotamia.

A certain Zaini-gaus or Zainig4v ὃ is mentioned once in
the Avesta as being conquered and killed by Frangrasyan *
who on that one occasion was invested with the royal
fivarené and who, accordingly, in the Shahn4ma, is credited
with having delivered Iran from an Arab invasion: in the
absence of Kai-K4ds, it says, invaders flowed over Iran
from every side, both Turanians and Arabs: ‘the Arabs
were conquered by the Turanians.’ Perhaps the key to the
Afrasy4b enigma is here. One can hardly understand how
the Turanians beyond the Oxus, whom Afrésy4b is sup-
posed to represent, could repel the Arabs coming from over
the Euphrates. But one must bear in mind that Afrasyab’s
career ends on the banks of the Xaé#asta lake, in Adar-
baigan ὅ, north of Mesopotamia. On another side, the
legendary history of Yemen tells of the Tubbah Abd
Kurrub’s invasions into Mesopotamia and his struggles with

1 Tg, a brother of Héshang and the ancestor of the TAagtks (Xitradad Nask,
in Dinkart VIII, 13, 8).

3 Tabari, tr. Zotenberg, II, 8-9. The Hatra, Hira, and Ghassanian king-
doms were already flourishing in the first century of our era. The Ghassanians
reigned at Damas when Paulus was a prisoner there.

δ Bearing the same name as Asi Dahfka’s grandfather (p. xlix).

‘ Yt. XIX, 93. The translation in the Sacred Books of the East is to be
corrected as follows: ‘that glory that Frangrasyan, the Turanian, bore, when
the wicked Zainigau was killed.’ (Cf. Greater Bundahis: ‘There was a fiend
called Zinig&v who had poison in his eye: he had come from the country of
the Arabs to reign on Iran-Shahr: any man he gazed at with his evil eye, he
killed. The Iranians called Frasy4v into their country, he killed that Zinigdv.’)

δ. Yt. XVII, 42.

INTRODUCTION, V. li

the Turanians of Adarbaig4n!; so that the wars of Fran-
grasyan and Zainigau may be an echo of the predatory
struggles between the Arabs from the south and those
Turanians of north-western Iran who were for centuries the
plague of that country, and whom Khusré Néshirvan tried
at last to imprison in the Caucasus.

CHAPTER V.
BRAHMANICAL, BUDDHIST, AND GREEK ELEMENTS.

§ 1. The political and social circumstances which the
Avesta reflects being those of the Parthian time, one may
easily expect to find in its doctrine the reaction of those
civilisations, or religions, which flourished during that period
either in Iran or in the neighbouring countries. In fact,
we find in the Avesta either polemics against, or loans

from, the great contemporary systems, the Brahmanical, ,

the Buddhist, the Greek, and the Jewish.

§ 2. The true Zoroastrian is called a Mazdayasna, ‘a
worshipper of Mazda 2, in contradistinction to the Daéva-
yasna, ‘the worshipper of the Daévas.’ Daéva is generally
understood as ‘a demon,’ and that is the meaning it has in
the derived dév and in most of the Zend texts generally;
as it is applied to the evil forces of nature, like the Wind-
Daéva, or to the evil forces of the soul, like Aéshma,
‘Wrath ;’ Akem Mané, ‘ Bad Thought;’ Tarémaiti, ‘ Pride.’
But it must also have applied to false gods, for the Daéva-
yasna is not a bad Zoroastrian, it is a man who does not
belong to the Zoroastrian system, it is a foreigner, an
Anaryan. Doctors must practise on Daévayasnas before
treating Mazdayasnas, which is a rule clear and practical
only if the Daévayasna is a worshipper of the false gods,
of Indian, Assyrian, or Greek idols; for the test is simple
enough. The word may have applied first and more

1 Tabari, 1, 505 ; Hamza, tr. p. 98.
3 The Sassanian kings took on their coins the title of Mazdayasn, instead
of the Philhellen of the Arsacidae.

d2

est?

lii VENDIDAD.

especially to the Indian religions and to the worshippers
of Devas.

§ 3. The disparaging meaning of the word Deva in
Zoroastrianism was formerly interpreted as a sign that
Zoroaster’s religion was born in an Indo-Iranian period,
from a moral reaction against Vedic polytheism, which sent
to hell the former gods. This theory, as far as I can see,
has no longer any supporter: it has been seen that it all
rests on a few lexicographical particularities, not on inner
historical evidence. In fact Zoroastrianism has much in
common with the Vedic Pantheon; its supreme God,
Ahura Mazda, is not more different from the great Asura,
Varuaa, than Zeus is from Jupiter ; the Zoroastrian Apollo,
Mithra, answers exactly to the Vedic Mitra. The worship
is centred on both sides around the sacred plant (Soma—

_Haoma) and the sacred fire (Agni—Atar). The mythological

struggle between the God of the Lightning, Indra, and the
serpent Ahi is transferred to Atar (the Fire) and Asi.
Yama, son of Vivasvat, and Traitana revive in Yima, son of
Vivanghazt, and Thraétaona. How those analogies are to |
be accounted for, whether they are the relics of an old
Indo-Iranian religion, or whether they have been, entirely or
partly, borrowed from either side by the other, remains an
open question, which we are neither prepared to answer in
the negative, nor to answer at all. But thus much is clear that
there is not the slightest evidence or symptom of any such
inner upheaval, rejecting a Vedic or quasi-Vedic religion, as
was supposed to have taken place in prehistoric periods.

§ 4. This only remains, that when Zoroastrianism, with
the exclusive character which belongs to moral religions,
wanted to brand and condemn the most dangerous rival
it encountered amongst its neighbours, it found no more
characteristic name to designate the false gods and the
demons than the name given to divine beings in the false
religions of India which had so many followers in the
eastern provinces of the empire. It went so far as to take
the names of three Indian devas to designate those arch-
demons which it opposes artificially and systematically

to the Amesha-Spestas; they are Indra, Saurva, and

INTRODUCTION, ν. 1:1

Naunghaithya, given as counterparts to Asha Vahista,
‘ Perfect Righteousness ;’ Khshathra Vairya, ‘Good Govern-
ment ;’ and Sperta Armaiti, ‘Humility.’ There is nothing
in their Avesta character that reminds one of Indra the
Storm God, of Sarva a name of Siva, or of NAsatya the
_ Asvin; they are Wickedness, Tyranny, and Pride, by the
mere fact of their opposition to the three Amshaspands, and
it appears clear thereby that their present character is not
the result of a prolonged evolution in the inner circle of
Zoroastrianism.

§ 5. The Daéva Baiti who, by order of Angra Mainyu,
“tries to kill Zarathustra on his being born, is according
to the Greater Bundahis ‘the demon who resides in the
idols’ (b(t), and is the same as Batasp worshipped in India.
Batdsp, the founder of the Samanean or Buddhist sect, is
no less a personage than the Bodhisattva, from which it
follows that Baiti is nothing but the object of the Buddhist
worship, the Buddha, or better the Bodhi. In fact once
Bditi is called Biidhi!, Therefore, at the time when the
legend of Zarathustra was written down, Buddhism was
one of the religions with which he was supposed to have to
struggle. The composer of the nineteenth Fargard of the
Vendidad, therefore, knew of Buddhism, and this accounts
for the striking analogies between the legend of Zarathus-
tra’s temptation by Angra Mainyu and Sakya’s temptation
by Mara. The Zoroastrian writer thought it fair to
borrow such an edifying legend from the very religion he
opposed.

§ 6. Another passage in the Yasts mentions contro-
versies victoriously carried on by Zoroastrians against that
impostor Gaotema. Here, again, it is striking to find
Zoroastrians engaged in religious warfare with an enemy
who bears one of the names of Buddha, Gotama. Contro-
versies were to the taste of both sects: Gotama, in the
GAtakas, seems to pass all his life in confounding heretics ;
and late tradition ascribes to Zoroaster, as one of his most

1 Farg. XI, 9.

liv VEND!DAD.

glorious feats, the defeat and conversion of a great Indian
sage αὶ .

§ 7. Buddhism was brought beyond the Indus as early
as Asoka’s reign, though it was only under the Graeco-
Bactrian kings (250-125 B.C.) and under the Indo-Greeks
(first century before Christ) that it spread widely in the

_ eastern provinces of Iran. One of the greatest Indo-

Greeks, Menander—Milinda, was revered as a Buddhist
saint. In the middle of the first century B.c. Bactriana
was famed for its Buddhist priests, the Σαμαναῖοι, the
Shamans. In the first century of our era, Kanishka’s coins
present, in an instructive eclecticism, all the deities of the
Indo-Scythian empire, Greek gods, Brahmanical devas,
Buddha, and the principal yazatas of Mazdeism. If there-
fore the alleged allusions to Buddhism are accepted, the
Avesta passages where they occur cannot have been written
earlier than the second century before our era, though they
may bear a later date, as Buddhism was uprooted from
Eastern Iran only by Islam.

§ 8. We have already seen that Alexander was known to
the composer of the Hém Yast, nay more, that it must be
posterior to the fall of the Greek domination in Iran (about
150 B.C.). There was time enough for Greek influence
to permeate the Zoroastrian schools, and so it did.

δ 9. The doctrine of the Magi on the duration of the
world prevalent during the Achaemenian period is known
from Theopompus, a writer contemporary with Philip and
Alexander. The existence of the world is divided into
periods of three thousand years. During the first two
periods Ormazd and Ahriman reign alternately; during
the third period they struggle, and destroy each other’s
work; at the end, Ahriman is conquered and men live
happily, needing no food and casting no shadow.

This same doctrine is found in Zoroastrian books, but
with a characteristic difference. The world lasts four periods
of three thousand years each: the third period is filled, as
in Theopompus, with the mixture and conflict of the two
principles; the fourth period, that opens with the apparition
of Zoroaster and the true religion, ends with the ruin of

INTRODUCTION, V. lv

Ahriman, the resurrection and future life. But in the first
two periods the agreement ceases. In the pre-Alexandrian
conception, each period belongs to each of the two princi-
ples in turn; the spirit of the Zoroastrian doctrine is quite
mystical During three thousand years the world had only
a spiritual, unseen form, and it remained uncorrupted,
unmoving, not perceptible. In the next period of three
thousand years, it received material form and began to
move, though it was still free from Ahriman.

§ 10. That period of spiritual, ideal existence of the
world, preceding its material and sensible apparition, re-
minds one strikingly of the Platonic ideas, and it can
hardly have entered Zoroastrianism before Greek philo-
sophy penetrated the East. This hypothesis will seem less
bold than it does at first sight, if we remember that, on the
confession of old Parsi tradition itself, texts on ‘generation
and corruption’ (yahvdnishn u-vindsishn), recovered
from the Greeks, were embodied in the sacred books as late
as the end of the third century of our era; and that the.
high-priest Tansar, the man who played so important
a part in Ardashir’s religious revolution, was expressly
represented as a member of the Platonic sect. Without |
pressing conclusions too hard as to facts and dates, this
much can be safely inferred from the preceding, that |
Platonic doctrines had found their way to Persia in the -
first centuries of the Christian era.

Platonism of course means Neo-Platonism, that is to say
that philosophic compound, inspired by the spirit of Plato,
which permeated all the speculations of the centuries before
Christ and long after, and which finds its first and most
influential expression in Philo Judaeus. In Philo is found,
as far as I know, the first exact parallel to the Avesta
doctrine mentioned above. As God perceived that no work
can be beautiful but from a beautiful model, and that any
sensible object needs an ideal archetype, ‘ when he wanted
to create this visible world, he first drew the intelligible
one’ (βουληθεὶς τὸν ὁρατὸν τουτονὶ κόσμον δημιουργῆσαι, προ-
εξετύπου τὸν νοητόν). The ὁρατὸς κόσμος is the gaéthya sti,
the νοητός is the mainyava.

lvi VEND{DAD.

§ 11. The first Genius under Ahura is Vohu Mané,
‘Good Thought,’ who is his first spiritual creation and the
moving principle of the world. He was created first of all
beings; through him in the beginning Ahura created the
world and the religion; and Ahura takes his advice before
proceeding to any of his acts. Besides being his first
creation and the instrument of his other creations, he is the
type of mankind. At last, in the next world, he is the
intercessor between Ahura and man.

When we define Vohu Mand in the words of the Avesta,
we define the Logos: and inversely Vohu Mané may be
defined in the same terms as Philo’s Λόγος Θεῖος : ‘as the
first manifestation of the divine powers, he is the first-born,
the first archangel of God; as an ideal type of human
nature, he is the perfect man.’ Like Vohu Mané in the
G&thas and still more, the Logos is the instrument of
creation. Like him, he is the perfect intercessor, for he
applies to the Father to obtain for men the forgiveness
of sins and plenty of benefits. As Zarathustra applies to
Vohu Mané for his first instruction, so is the Logos the
messenger of God, his elect, the transmitter of his revela-
tions. Both Philo’s Logos and the Avesta Vohu Mané are
God’s first-born and first instrument, the ideal man, the
intercessor, the revealer.

§ 12. If Vohu Mané is a Zoroastrian adaptation of the
Logos, it will follow that the Amshaspands themselves
are a post-Alexandrian development; for Vohu Mané is
the type of the Amshaspands. As Vohu Mané was chosen
to represent mankind, so there grew up round this initial
ideal divine abstractions that might be attached, somehow,
to the other departments of nature to help like Vohu
Mané, and with him, in the creation of the world. This is
the series of the six Amesha Spentas:

Vohu Mané, Good Thought, _ reigning over Man (and cattle).
Asha Vahista, Perfect Righteousness, _,, Fire.

Khshathra Vairya, Good Royalty, 7 Metals.

Spenta Armaiti, Pious Modesty, » Earth.
Haurvatat, Health, ” Waters.
AmeretAt, Immortality, Ἢ Plants.

Here again Philo presents us with a striking parallel.

INTRODUCTION, VI. lvii

Between God and the world, the Logos is only the first
of a series of divine abstractions or powers (λόγοι, or δυνά-
pets): in one passage, unfortunately mutilated, he enu-
merates six of them, the Θεῖος λόγος being the first. The
third, ἡ βασιλική, ‘the Royal virtue,’ answers literally to the
third member of the Zoroastrian series, Khshathra, Vairya.
The other members of the Philonian series ποιητική, ‘ the
Creative virtue;’ ἵλεως, ‘the power of Mercy;’ νομοθετική, ‘the
Legislative virtue,’ have no counterpart in the Avesta
series, which prevents our attributing any particular his-
torical importance to the coincidence of Khshathra Vairya
with the βασιλική : yet the coincidence is not quite acci-
dental: it was made possible only by the fact that both
Philo and the organisers of the Avesta system moved in a

=)

common atmosphere of moral and metaphysical abstractions. -:

In fact ἵλεως, though not one of the Amesha Spextas, might
have become one, and in fact is consecrated and invoked
with Khshathra Vairya under the name of Marezdika',
‘Mercy.’ The vopoderixy is sanctified in dkaésa, ‘the Law,’
or in M&athra Spenta, ‘the Holy Word.’

This is the Gnostic atmosphere, and the Gathas, which

are, on the whole, a poem to the glory of the Amesha
Spestas and the virtues they impersonate, may be termed
the first monument of Gnosticism, but of practical, purely
ethic Gnosticism, permeated by a strong sense of reality
and a deep pre-occupation with morality: abstraction here

is only a means of edification. Philo is nearer the true '

Gnostics than the writers of the Gathas: they were mere

moralists, with no metaphysical instinct.

CHAPTER VI.
JEWISH ELEMENTS IN THE RELIGION.

§ 1. The Jewish influence, less visible in the doctrine
than the Greek, is prominent in the general views and the
, form of the book.

1 Yt. IL, 2, 7.

Iviii VENDIDAD.

The Avesta and the Pentateuch are the only two reli-
gious books known in which legislation descends from the
heavens to the earth in a series of conversations between
the lawgiver and his God. Without attaching undue
importance to this correspondence, we shall be more im-
pressed with the fact that both books have the same object,
viz. to write the history of the creation and mankind ; and
in mankind, more especially, the history of the elect race
(the Iranians here, the Hebrews there), and in that race the
history of the true religion (the religion of Mazda, revealed
by Mazda to Zarathustra, and the religion of Jehovah,
revealed by Jehovah to Moses). The ultimate end of both
books is to teach the faithful the rule of life.

δ 2. Here is a series of particular concordances that show
more clearly the unity of their plan:

(1) Creation of the world.—Jehovah creates the world in
six days ; he creates successively the light, the heaven, the
sea, the earth and the plants, the lights in the firmament,
the animals, and lastly man.

Ahura Mazda creates the world in six periods; he
creates successively the heaven, the water, the earth, the
plants, the animals, and man.

(2) Creation of man.—All the human race, in Genesis, is
descended from one couple, man and woman, Adam and Eve
(Adam means ‘ man’).

All the human race, in the Avesta, is descended from one
couple, man and woman, Mashya and Mashyana (Mashya
means ‘ man’).

(3) The Deluge.—Jehovah intends to destroy the human
race, on account of its wickedness, and to renew it. He
brings about the deluge, but saves one just man, Noah,
with his family and a couple of each species of animals.
Noah, on his advice, builds an ark, in which he takes
refuge, with his people, and from which he goes out after-
wards to repeople the earth.

In course of time, the earth shall be laid waste by the:
snows and rains of three long winters, the MahrkGsha
winters. Ahura, in order to repeople his earth with
‘ superior races, orders kind Yima to build an underground

INTRODUCTION, VI. lix

palace, the Var of Yima, where the finest specimens of
human, animal, and vegetable species will live till the
moment when, the evil days being over, they shall
open the doors of the Var and repeople the earth with
a better race.

(4) Division of the Earth.—Noah has three sons, Shem,
Ham, and Japhet, the ancestors of the three races between
which the earth.is divided. .

Thraétaona, the avenger and successor of Yima, has
three sons, Airya, Sairima, and Tara, between whom the
earth is divided: Airya receives Iran, the centre of the
earth’s surface, Sairima receives the West, and Tara
the East.

Putting aside the legend of Airya, killed by his brothers,
which reminds one, but not closely enough, of Joseph
persecuted by his brethren, we arrive at the fact that is the
central interest of the two books:

(5) The Revelation. Zarathustra converses with Ahura,
as Moses with Jehovah, and receives, like him, the revelation
of the laws of every description, on the Mountain of the
Holy Conversations, as Moses did on Sinai.

(6) Both Moses and Zarathustra had forerunners.

A first covenant was made by Jehovah with Noah.

The Iranian Noah, Yima, had been first offered to act
the part of a lawgiver, which he modestly declined.

Moses was preceded by three patriarchs, Abraham, Isaac,
and Jacob. So Zarathustra was preceded by three great
saints, who practised before him the worship of Haoma:
Vivanghazt, Athwya, and Thrita.

§ 3. Certainly it would not be safe to affirm that the
coincidences between Genesis and the Avesta are due to
a direct action of one on the other. The newly-recovered
fragments of a Chaldaean Genesis leave room open for
a third medium. However, the myths of the creation and
the deluge, the only part of the Biblico-Chaldaean myth-
ology which has, in a rather mutilated form, come down to
us, differ so widely in the Bible and the Babylonian tablets,
that it is only out of scientific scruple that we leave the
Chaldaean door open. For the other points of comparison,

]

Ix venptpAp.

we are obliged, for want of any Chaldaean remains, to let

the Bible and the Avesta alone stand face to face.

If the Mazdean Genesis rests on a Chaldaean basis, the
date of the loan remains indefinite, as it may virtually have
taken place at any date between the time when Iran came
into contact with Chaldaea and the time when the Chaldaean
mythology died out. If it rests on the Biblical tradition,
the loan can hardly have taken place earlier than the time
when Judaism began to spread beyond Palestine, that is to
say, the first century before Christ and the first after.
There were at that time Jewish communities in Media,
Parthia, Susiana, and Mesopotamia ; the king of Adiabene,
Izates, was converted to Judaism about 58 a.D.; and Jewish
schools were flourishing in Babylonia and in the Greek
towns. So the Magi could meet with doctors of Judaism
as well as with teachers of Platonism.

CHAPTER VII.
ACHAEMENIAN AND EARLIER ELEMENTS.

§ 1. From the preceding disquisitions we assume that
the Avesta doctrine is not one and self-sufficient: but it
contains elements borrowed from foreign systems, from
India, Greece, and Judaea. It directs its polemic against
India and borrows from her, though in a hostile spirit. It
owes to Greece some of its teaching, and to Judaea its
historical views. And all these foreign elements were
borrowed in the Parthian period.

But these elements, however important they may be, do
not constitute the whole of Zoroastrianism, for there are
essential doctrines in it, the existence of which can be
traced back far beyond the Parthian period and the Greek
conquest, with historical evidence. One may, with certain
accuracy, distinguish in Zoroastrianism what is old, pre-
Alexandrian, or Achaemenian from what is late, or post-
Alexandrian.

§ 2. The fundamental basis of Mazdeism, the belief in
a supreme God, the organiser of the world, Ahura Mazda,

INTRODUCTION, VII. lxi

is as old as anything we know of Persia. Darius pro-
claims Auramazda, the greatest of all gods, a powerful
God, who made this earth, who made that heaven, who
made man, who made Darius king.

The gods invoked with the Persian Zeus (Auramazda)
are, according to Herodotos, the Sun, the Moon, the Earth,
the Wind, the Waters, that is to say, natural Deities. The
two greatest gods, next to him, according to Artaxerxes

Mnemon, are Mithra and Anahata (Andhita), that is to say, ,

a God of the Light and a Goddess of the Waters. There
is no allusion to, no mention, no indication whatever, of the

Amesha Spestas, nor of that crowd of abstract divinities so -

characteristic of the later Mazdeism. This is no wonder ;
as we have seen already that the Amesha Spentas are
a Platonic development.

§ 3. The principle of dualism is pre-Alexandrian. This
is implied, in the time of Darius, by the great king stating
that Ahura ‘created welfare (shiyatim) for man!;’ in the
time of Herodotos, by the religious war waged by the Magi
against the ants, snakes, and other noxious creatures, which
shows that the distinction of Ormazdian and Ahrimanian
creatures was already in existence. Moreover, at the end
of the Achaemenian period, Aristotle knows of a Good
Spirit and the Evil One, Zeus—Oromazdes and Ades—
Areimanios.

§ 4. Already in the Achaemenian Mazdeism, the exis-
tence of the world was limited to twelve thousand years,
distributed into four periods, the character of which was
altered in the post-Alexandrian period, to humour the Neo-

Platonic tendencies of the age. It was already an estab- '

lished dogma that Ahriman would be conquered at last
and that men would live again. The belief in resurrection
and a future life implies the correlative belief in future
rewards and punishments, which plays a great part in the
post-Alexandrian religion, but must have belonged to the
older stratum.

1 See Rawlinson, Journal of the Royal Asiatic Society, vol. x, p. 291;
Benfey, Die Persischen Keilinschriften, pp. 63, 95.

Ixii VEND{DAD.

§ 5. The practical and utilitarian morality of the Avesta
was one of the older traits of the national character.
In the eyes of king Darius and the contemporaries of
Herodotos, as in those of the writer of Vendidad ITI, and
of all good Parsis of the present day, the two greatest
merits of a citizen were the begetting and rearing of

ἃ numerous family, and the fruitful tilling of the soil.
Truthfulness was already considered the paramount virtue,
and the balance of merits and demerits was already known
at least to the earthly judge.

§ 6. The worship of the elements, water, fire, and earth,
and respect for their purity were already in practice. It
was forbidden to sully the waters or the fire, to throw
a corpse into the fire, or to bury it in the earth until
reduced to a fleshless, incorruptible skeleton.

§7. There were two sorts of sacrifices: the bloody
sacrifice, of which a survival has lingered to this day in the
Atash zéhr, and the bloodless sacrifice, consisting essen-
tially of the Haoma-offering and libations, of which there
is no direct mention in the classics, but which indirect
evidence obliges us to ascribe to the older religion.

§ 8. Thus the principles of the Achaemenian religion
may be summed up as follows:

(1) As far as dogma goes: the existence of two con-
flicting supreme powers, one good and the other evil,
Ormazd and Ahriman; the final defeat of Ahriman after
twelve thousand years ; and the resurrection. Also a num-

‘ ber of naturalistic deities, amongst which were Mithra and
Anfhita.

(2) Morals: veneration of truth, family, and agriculture.

(3) Liturgy: a bloody sacrifice and a bloodless sacrifice
(Haoma). Certain laws of purity extending to the waters,
the fire, and the earth. Burning or burying corpses for-
bidden.

§ 9. The Achaemenian religion was practised in the
south as well as in the north of Iran, in Persia as well

᾿ as in Media. It had its centre in Media and its sacerdotal
class belonged to a Median tribe, the Magi. The priest-
hood was hereditary—as it still is nowadays amongst the

INTRODUCTION, VII. Ixiii

Parsis—and the Magi were to Mazdeism what the Levites
and Cohanim were to Judaism. The sacerdotal tribe
spread wherever Mazdeism extended ; and in spite of the
intense provincial hatred which the Persians bore to the .
Medians, their former masters, and which the Pseudo-
Smerdis’ usurpation was not sufficient to smother, still
the Magi were in the Persian idea the only true, authorised
priests. No sacrifice was of any value which had not been
performed by a Magus: only a Magus could make himself
heard by the gods.

§ 10. The supposed founder of the religion was named
Zarathustra, a personage that must have been known to
the pre-Alexandrian religion, as Dino mentions him, and
his protectors, king Vistaspa (Ὑστάσπης) and Vistdspa’s
brother Zairivairi (Ζαριάδρης), were already, in the time of
Alexander, heroes of epic songs which were current in
Asia. As to the birthplace of Zarathustra, all Zoroastrian
texts agree with the old classic tradition in placing it in
Media. Whether Zarathustra was an historical or a legen-
dary personage it is difficult to decide, and to some extent
useless, as Zoroastrianism no longer appears to be one
homogeneous religious monument, since we are confronted
with two Zoroastrianisms, one anterior and the other
posterior to Alexander. The Pseudo-Xanthos, which is
at any rate anterior to the first century B.C., and may be
much older, makes Zarathustra the founder of Magism and
the first of a series of grand chiefs of Magism who succeeded
one another till Alexander’s time. Zarathustra would
therefore be an old chief of the priestly caste, a Mobed4n-
Mobed, a Zarathustrétema κατ᾽ ἐξοχήν, whether historical or
legendary. As his legend is known to us only from Avesta
sources, we have no means of distinguishing in it what may
be older from what may be a later development.

§ 11. Zoroastrianism, whether prior to Alexander or in its
post-Alexandrian form, was never a simple religion ; it was
the result of an historical elaboration of complex materials.
It was a growth in which one easily discerns Aryan
elements, which it has in common with India, and new
original elements. Its Aryan elements may be termed:

lxiv VEND{DAD.

the supreme God, the God of the Heaven, Ahura Mazda;
the God of the heavenly light, Mithra; the worship of the
elementary divinities, Waters, Fire, and Earth; a number
of storm myths and mythical legends; and the worship of
Haoma. Purely Iranian are: the dualistic conception of
the world, its limited duration of twelve thousand years
with its four periods ; the continual conflict of Ormazd and
Ahriman, and the latter’s defeat; the resurrection of the
dead, the notion of purity carried to the extreme, the
prohibition of burning or burying the dead, and the throw-
ing away of corpses to dogs and birds of prey.

§ 12. Some of the new dogmas may be the independent
development of Aryan elements: for instance, the dualistic
conception may have grown out of the mythical struggles
between gods and demons. But the Great year and the
resurrection are things quite new, which seem to betray
external influences. Of the Scythian origin of Zoroastrianism
it will be idle to speak, till the advocates of the system
have brought something like historical or rational evidence
in its favour. The only civilisation of which we know in
the neighbourhood of Media was that of the Assyro-Chal-

' daeans, which in many things was the instructor of the
Medes and taught them their art, their writing, and their
political organisation. Unfortunately, too little is known
of the inner aspects of the Chaldaean religion. One may
wonder if the Frashé-kereti, that renewal of the world that
is to take place at the end of the Great year of twelve
millennia, was derived from the Semitic myths of the annual
revival of Adonis and Tammuz. Even the idea of resur-
rection seems to be attested on the so-called Cyrus’ cylinder
of Babylon. If these hypotheses turn out to be correct,
older Magism may be defined as an Aryan growth under
Chaldaean influences.

CHAPTER VIII.
AGE AND GROWTH OF THE AVESTA.

δι. The internal evidence of the doctrines has thus
confirmed the half-historical evidence of the texts, and

INTRODUCTION, VIII. Ixv

led us to believe that the Avesta is the embodiment and
the fusion of two teachings, one of which belonged to the

Achaemenian age, whereas the other could not be older :

than the fall of the Greek domination in Iran. One might
therefore divide the Avesta. so far as the doctrine goes,

into pre-Alexandrian and post-Alexandrian texts. The °

Vendid4ad may be taken as the best specimen of the texts
imbued with the pre-Alexandrian spirit, as its general
laws are Achaemenian in tone, and a great part of it may
be interpreted by means of classical testimonies regarding
the Achaemenian age. The Gathas may be taken as the

best specimen of the post-Alexandrian spirit, as they are .

filled with ideas of post-Alexandrian growth.
§ 2. The date of the Gathas, if not exactly determinable,

may yet be fixed between rather narrow limits. They can’

hardly be older than the first century before our era, or
even before Philo of Alexandria ; for the neo-Platonic ideas
and beings are found in them just in the Philonian stage.
They cannot be dated later than the time of the Scythian
kings, Kanishka and Huvishka, who reigned in India
between 78 and 130 A.D., and who left on their coins
records of many of the Zoroastrian divinities, not only the
old elementary ones, like Metpo—Mithra, Te:po—Tighri,
Oaso—VAta, Mao—Maungha; but also the new abstract
deities, like Oomvda—Vanainti, Opkayvo—Verethraghna, and
the Amshaspand Zaopnoap—Khshathra Vairya. If it is
assumed that the idea Vohu Mané was inspired by Philo
or his school, the Gathas will be thereby ascribed to the
first century of our era. It is just the period when we
find Vologeses and the first historical mention of an
attempt to form a systematic religious code.

The Gathas present therefore this apparent contradiction,
that, being the oldest part of the Avesta, they represent, at
the same time, the latest growth of the Zoroastrian spirit.
This is contradictory only to those who in a text confound
the date of its composition with the date of the ideas it

expresses. The Vendidd4d may be at the same time later ;

than the Gathas in its composition and older in its material.
The writer of the Vendidad had the Gathas before his eyes,

[4] ᾿

γ

Ixvi VENDIDAD.

though he expressed ideas and facts far anterior to the time
when the Gathas could have been written or thought of.

But if the Gathas were written in the first century of our
era, it follows that they must have been written in a dead
language. Names like Vaninda, Oado, Saorévar, on the
Indo-Scythian coins, show that at the end of that century
the Zend was no longer a living language, but had already
been brought to the level of the popular Pahlavi stage.
Though the possibility remains that what we call the
Philonian concept may be older than Philo, its best-known
exponent; and that the Gathas may therefore be brought
back as far as the first or second century before Christ, an
epoch when we find already the neo-Platonic spirit in
the later productions of Jewish ethics, like the Proverbs
and Ecclesiastes. In this hypothesis, the Zend might have
been still a living, or rather a dying, language, judging
from its state of decomposition. As to the country to
which it belonged, only one thing can be safely affirmed:
it was not Persia. It may have been Media, which re-
mained to the last the centre of Zoroastrianism and the
Zoroastrian priesthood ; it may have been the eastern part.
of Iran, where a modern dialect, the Afghan, appears to be
a lineal descendant of the Zend.

One question remains to be settled. Allowing that
a part of the Avesta is post-Alexandrian, is there a part
of it which belongs to the pre-Alexandrian age, namely,
that part which, so far as its contents go, belongs to the
old religious stratum ?

Certainly it would be most hazardous to deny the exis-
tence of a sacred literature under the Achaemenian kings,
though no historical evidence can be brought forward to
support its assumption. Nay more, if the G&athas are
supposed to have been written in a dead language, we are
obliged to assume the existence of an old literature and
the survival of fragments of it; for it is impossible to write
in a dead language unless one has under one’s eyes models
composed at a time when the language was living. But if
there has ever been such a thing as an Achaemenian
Avesta, and even if fragments of it were in the hands of the

INTRODUCTION, IX. Ixvii

post- Alexandrian Diaskeuasts, one thing is certain ; there is
not one page of that older Avesta that is literally reproduced
in the newer Avesta. Those theogonies which the Magi
in the time of Herodotos sang at the sacrifice have nothing
to do with our Gathas, since our Gathas contain elements
which did not enter the Iranian mind till Iran was over-
whelmed by the Greek conquest. Neither were they like
our Yasts, because the composition of our Yasts was

directed by an historical and chronological principle, of |

biblical origin. Only the laws of the Vendidad, which,
most of them, are as old as the older Zoroastrianism, may
be supposed to be a partial reproduction of an Achae-
menian Avesta; but even they are presented in a form that
implies the new evolution. A Magus of the old days was as
energetic as an Avesta Athravan in protecting the purity
of the earth against any defilement; but he would not
have spoken of the earth as Spenta Armaiti.

CHAPTER IX.
CONCLUSIONS.

§ 1. Zoroastrianism is an historical religion, that is to
say, one that has changed in course of time, not only by
an inner evolution, but also under the reaction of foreign
schools and political events.

§ 2. In the remotest period, the Median priests, the —

Magi, elaborated on a naturalistic basis, not different from
what is found in Indian, Greek, and Italian paganisms,
an original system, not free from Semitic elements. Its
characteristics are: dualism, the limited duration of the
world, the resurrection, the worship of pure elements, and
the ethics of labour. That system spread from Media to
Persia, and was dominant under the Achaemenians. It is
Zoroastrianism proper ; no direct documents of it are left ;
but it is known indirectly through the inscriptions, through
the testimony of the classics, and through the documents of
the neo-Zoroastrianism, which received its dogmas and
gave them a new form.
€2

Ixviii VENDIDAD.

§ 3. Alexander's invasion brought in its wake political
and moral anarchy. Zoroastrianism did not perish ; its
dogmas, its worship, and part of its mythology survived ;
but for want of a sacred authoritative book, there was no
Zoroastrian orthodoxy. At the same time, the barriers
between East and West being broken, all religions and ©
systems were brought face to face. The religious question
became the order of the day. Buddhism and Braéhmanism
pushed from the East, Judaism from the West, Hellenism
ruled all over Iran. In the systems that from all the four
points of the compass spread into Iran, either with a con-
scious propagandist spirit, or through the slow, blind influ-
ences of every-day contacts, Zoroastrianism found both
what repelled and what attracted it. Its practical and
moral ideal revolted against the inert asceticism of Bud-
dhism, the ethical indifference of Brahmanism, and the
superstitious, low worship of immoral Devas.

§ 4. Greece and Palestine, on the contrary, brought to it
novel, fascinating, and edifying thoughts. How far and
deep Hellenism made its influence felt is symbolically
expressed on the coins of the Philhellen Arsacidae. Not
that I think that Zeus impressed in any active way the
worshippers of Ahura, though Herodotos and Aristotle had
recognised their affinities, as the Sassanians did later on.
It was Greek philosophy that reacted on the Zoroastrian
schools. Platonism was there, as it was in Western Asia,
‘the bond between the East and Greece.’ What struck the
Mazdean sages most in it was what at the same time
impressed the Hellenist Jews so much: the idea of the
Logos, that divine intelligence abstracted from God and
interposed between him and the world ; also the concept
of an ideal world, the heavenly unseen prototype of the
material one. After the Iranian Logos, Vohu Mané, rose
the Amshaspands, to share with him the government of the
soul and the world. Then came a host of divine abstrac-
tions, to impersonate all the spiritual and material forces
of nature. In spite of the dryness and scholastic rigour with
which the doctors invested Mazdeism, oné cannot help
admiring the practical good sense and idea of proportion

INTRODUCTION, IX. Ixix

which presided over the choice of these divine abstractions
and represented their impulses; and when one contrasts
them with the Eons of the Gnostics and the Sephiroth of
the Cabbalists, which starting from the same point, the
First Intelligence, fell engulfed in mystical nihilism, one can
understand why and how Mazdeism was, next to Christi-
anity, the only one among the religious systems inspired
with Plato’s spirit that lived and deserved to live.

§ 5. Judaism inspired Zoroastrianism in a different,
though not less powerful, way. It answered certain ques-
tions of which Mazdeism had not thought. Its sacred
book supplied the Mazdean doctors with its solutions
of those questions. It gave them even its historical and
chronological framework. The creation, the deluge, the
genealogies, the patriarchs, the division of races, the Reve-
lation were all told in a Zoroastrian spirit. Perhaps the
very idea of an Avesta was suggested by the Bible. The
very divisions of the Bible were adopted in the Avesta:
the classification of the Nasks into Data (the Law), Gatha
(metaphysics) and Hadha-mathra, is the classification of the
Biblical texts into Thora (Law), Nebiim (Prophets), and
Ketabim. When Islam assimilated the Zoroastrians to the
People of the Book, it evinced a rare historical sense and
solved the problem of the origin of the Avesta.

δ 6. Thus, in the centuries about the Christian era, was Ὁ
elaborated in Iran a new religion, not differing essentially
from the old one, which, in fact was nothing more than this
old religion, adapted to the new necessities of its spiritual
and political surroundings, better armed against rivals and
made stronger by borrowing from every one of its com-
petitors. All these novelties Zoroastrianism could adopt
and assimilate to itself without losing its own physiognomy,
and there are few instances of foreign elements and concepts
so freely borrowed by a religion and so harmoniously
blended in the original mould.

ΙΧΧ VEND{DAD.

CHAPTER X.
THE VEND?DAD.

§ 1. According to Parsi tradition the Vendid4d 1 is the
only Nask, out of the twenty-one, that was preserved in its
entirety*, This is a statement to which it is difficult to
trust ; for, if there is anything that shows how right the
Parsis are in admitting that the Avesta is only a collection
of fragments, it is the fragmentary character of the Vendi-
dad that strikes us most.

The Vendidad has often been described as the book of
the laws of the Parsis ; it may be more exactly called the
code of purification, a description, however, which is itself
only so far correct that the laws of purification are the
object of the largest part of the book.

The first two chapters deal with mythical matter, with-
out any direct connection with the general object of the
Vendidad, and are remnants of an old epic and cosmogonic
literature. The first deals with the creations and counter-
creations of Ahura Mazda and Angra Mainyu; the second

. speaks of Yima, the founder of civilisation. Although

there was no particular reason for placing them in the
Vendidad, as soon as they were admitted into it they were
naturally put at the beginning, because they referred to
the first ages of the world. Three chapters of a mythical
character, about the origin of medicine, were put at the
end of the book, for want of any better place, but might
as well have been kept apart®, as was the so-called Ha-
dhékht Nask fragment. There is also another mythical
Fargard, the nineteenth, which, as it treats of the revelation
of the law by Ahura to Zarathustra, would have been more
suitably placed at the beginning of the Vendidad proper,
that is, as the third Fargard.

1 The word Vendfdad is a corruption of Vidaév6é-d&tem (datem), the ‘anti-
demoniac law.’ It is sometimes applied to the whole of the law (Vendidad
Sada).

3 See above, p. xxxii.

3 As an introduction to a code of laws on physicians; see Farg. VII, 36-44.

INTRODUCTION, X. Ixxi

The other sixteen chapters deal chiefly with religious
observances, although mythical fragments, or moral digres-
sions, are met with here and there, which are more or less
artificially connected with the text, and which were most
probably not written in connection with the passages which
they follow}.

§ 2. A rough attempt at regular order appears in these
sixteen chapters: nearly all the matter contained in the
eight chapters from V to XII deals with impurity arising
from the dead and the way of dispelling it; but the subject
is again treated, here and there, in other Fargards?, and
matter irrelevant to the subject has also found its way into
these same eight Fargards*. Fargards XIII and XIV are
devoted to the dog, but must be completed with a part of
the XVth. Fargards XVI, XVII, and most part of XVIII
deal with several sorts of uncleanness, and their proper
place should rather have been after the XIIth Fargard.
Fargard III is devoted to the earth * ; Fargard IV stands by
itself, as it deals with a matter which is treated only there,
namely, civil and penal laws ὅ.

No better order prevails within these several parts:
prescriptions on one and the same subject are scattered
about through several Fargards, without any subject being
treated at once in a full and exhaustive way; and this
occasions needless repetitions ®.

The main cause of this disorder was, of course, that the
advantage of order is rarely felt by Orientals; but it was
further promoted by the very form of exposition adopted by
the first composers of the Vendidad. The law is revealed
by Ahura in a series of answers to questions put to him by

1 For instance, Farg.V, 15-20; III, 24-29; 30-32; 33; IV, 47-49.

2 III, 14-31; 36 seq.; XIX, 11-25.

32 The passages on medicine (VII, 36-44), and on the sea Vouru-kasha (V,
15-20).

4 It contains two digressions, the one on funeral laws, the other on hus-
bandry. See Farg. III, Introd.

δ It contains one digression on physical well-being, which must have belonged
originally to Farg. III. See Farg. IV, Introd.

* V, 27-30= VII, 6-9; V, 45-54 = VII, 60-69; V, 57-62 = VII, 17-22.

ΙΧΧΙΙ VEND{DAD.

Zarathustra!; and as these questions are not of a general
character, but refer to details, the matter is much broken up
into fragments, each of which, consisting of a question with
its answer, stands by itself, as an independent passage.

We shall treat in the following pages, first of the laws of
purification, then of the civil laws, and, lastly, of the
penalties both religious and civil.

A.

§ 3. The first object of man is purity, yaozdau : ‘ purity
is for man, next to life, the greatest good 3.

Purity and impurity have not in the Vendidad the
exclusively spiritual meaning which they have in our lan-
guages: they do not refer to an inward state of the soul,
but chiefly to a physical state of the body. Impurity
or uncleanness may be described as the state of a person
or a thing that is possessed of the demon; and the object
of purification is to expel the demon.

The principal means by which uncleanness enters man
is death, as death is the triumph of the demon.

When a man dies, as soon as the soul has parted from
the body, the Drug Nasu or Corpse-Drug falls upon the
dead from the regions of hell, and whoever thenceforth
touches the corpse becomes unclean, and makes unclean
whomsoever he touches 3.

The Drug is expelled from the dead by means of the
Sag-did, ‘the look of the dog:’ ‘a four-eyed dog’ or
‘a white one with yellow ears’ is brought near the body
and is made to look at the dead; as soon as he has done
so, the Drug flees back to hell +.

1 The outward form of the Vendidad has been often compared with that of
the Books of Moses. But in reality, in the Bible, there is no conversation
between God and the lawgiver: the law comes down unasked, and God gives
commands, but gives no answers. In the Vendfd4d, on the contrary, it is the
wish of man, not the will of God, that is the first cause of the revelation.
Man must ask of Ahura, who knows everything, and is pleased to answer
(XVIII, 13 seq.); the law is ‘the question to Ahura,’ 4hfiri frashn6.

3 Farg. V, 21, from Yasna XLVIII (XLVID, 5. 5 Farg. VII, 1 seq.

* In the shape of a fly. ‘The fly that came to the smell of the dead body
was thought to be the corpse-spirit that came to take possession of the dead in
the name of Ahriman’ (Justi, Persien, p. 88).

INTRODUCTION, X. Ixxiii

The Drug is expelled from the living, whom she has
seized through their contact with the dead, by a process of
washings with ox’s urine (g6méz or nfrang) and with
water, combined with the Sag-did 1.

The real import of these ceremonies is shown by the
spells which accompany their performance: ‘Perish, O
fiendish Drug! Perish, O brood of the fiend! Perish, O
world of the fiend! Perish away, O Drug! Rush away,
O Drug! Perish away, O Drug! Perish away to the !
regions of the north, never more to give unto death the
living world of the holy spirit!’

Thus, in the death of a man, there is more involved than
the death of one man: the power of death, called forth
from hell, threatens from the corpse, as from a stronghold,
the whole world of the living, ready to seize whatever may
fall within his reach, and ‘from the dead defiles the living,
and from the living rushes upon the living.’ When a man
dies in a house, there is danger for three days lest some-
body else should die in that house *.

The notion or feeling, out of which these ceremonies grew,
was far from unknown to the other Indo-European peoples :
what was peculiar to Mazdeism was that it carried it to an
extreme, and preserved a clearer sense of it, while elsewhere
it grew dimmer and dimmer, and faded away. In fact,
when the Greek, going out of a house where a dead man
lay, sprinkled himself with water from the ἀρδάνιον at the
door, it was death that he drove away from himself. The
Vedic Indian, too, although his rites were intended chiefly
for the benefit of the dead, considered himself in danger
and, while burning the corpse, cried aloud: ‘Away, go
away, O Death! injure not our sons and our men!’ (Rig-
veda X, 18, I.)

§ 4. As to the rites by means of which the Drug is
expelled, they are the performance of myths. There is
nothing in worship but what existed before in mythology.
What we call a practice is only an imitation of gods, an
ὁμοίωσις θεῷ, as man fancies he can bring about the things

1 Farg. VIII, 35-72; IX, 12-36. 3 Saddar 78.

Ixxiv vEND{DAD.

he wants, by performing the acts which are supposed to
have brought about things of the same kind when practised
by the gods.

The Parsis, being at a loss to find four-eyed dogs, inter-
pret the name as meaning a dog with two spots above the
eyes!: but it is clear that the two-spotted dog’s services
are only accepted for want of a four-eyed one, or of a white
one with yellow ears, which amounts to saying that there
were myths, according to which the death-fiend was driven
away by dogs of that description. This reminds one at
once of the three-headed Kerberos, watching at the doors
of hell, and, still more, of the two brown, four-eyed dogs of
Yama, who guard the ways to the realm of death ?.

The identity of the four-eyed dog of the Parsi with
Kerberos and Yama’s dogs appears, moreover, from the
Parsi tradition that the yellow-eared dog watches at
the head of the Kinva¢ bridge, which leads from this to the _
next world, and with his barking drives away the fiend
from the souls of the holy ones, lest he should drag them
to hell 8,

Wherever the corpse passes by, death walks with it;
all along the way it has gone, from the house to its last
resting-place, a spirit of death is breathing and threatening
the living. Therefore, no man, no flock, no being whatever
that belongs to the world of Ahura, is allowed to pass by

1 In practice they are still less particular: ‘ The Sag-did may be performed
by a shepherd’s dog, by a house-dog, by a Vohunazga dog (see Farg. XIII,
19, n.), or by a young dog (a dog four months old),’ Comm. ad Farg. VII, 2.
As birds of prey are as fiend-smiting as the dog, they are Nasu-smiters like
him, and one may appeal to their services, when there is no dog at hand (see
Farg. VII, 3, n. 3).

3 Rig-veda X, 14, 10 seq.

8. Gr. Rav. p. 592. Allusions to this myth are found in Farg. XIII, 9, and
XIX, 30. The Commentary ad Farg. XIII, 17 has: ‘There are dogs who
watch over the earthly regions; there are others who watch over the fourteen
heavenly regions.’ The birth of the yellow-eared dog is described in the
Ravéet (1. c.) as follows: ‘Ormazd, wishing to keep the body of the first man,
Gaydmart, from the assaults of Ahriman, who tried to kill him, cried out:
“Ὁ thou yellow-eared dog, arise!” and directly the dog barked and shook his
two ears; and the unclean Satan and the fiends, when they saw the dreadful
looks of the yellow-eared dog, and heard his barking, were sore afraid and fled
down to hell.’

INTRODUCTION, Χ. Ιχχν

that way until the deadly breath, that blows through it, has
been blown away to hell. The four-eyed dog is made to
go through the way three times, or six times, or nine times,
while the priest helps the look of the dog with his spells,
dreaded by the Drug.

§ 5. The use of géméz in cleansing the unclean is also
derived from old mythic conceptions*. The storm floods
that cleanse the sky of the dark fiends in it were described
in a class of myths as the urine of a gigantic animal in the
heavens. As the floods from the bull above drive away
the fiend from the god, so do they from man here below,
they make him ‘free from the death-demon’ (franasu),
and the death-fiend flees away hellwards, pursued by
the fiend-smiting spell: ‘ Perish thou, O Drug . . ., never
more to give over to Death the living world of the good
spirit!’

§ 6. As uncleanness is nothing else than the contagion
of death, it is at its greatest intensity when life is just
departing. The Nasu at that moment defiles ten persons
around the corpse*: when a year is over, the corpse defiles
no longer*. Thus the notion of uncleanness is quite the
reverse of what it is elsewhere : the corpse, when rotten, is
less unclean than the body still all but warm with life;
death defiles least when it looks most hideous, and defiles
most when it might look majestic. The cause is that in
the latter case the death-demon has just arrived in the
fulness of his strength, whereas in the former case time has
exhausted his power. :

§ 7. As the focus of the contagion is in the corpse, it
must be disposed of so that death may not spread abroad.
On this point the old Indo-European customs have been
completely changed by Mazdeism. The Indo-Europeans
either burnt the corpse or buried it: both customs are held
to be sacrilegious in the Avesta.

§ 8. This view originated from the notion of the holiness

1 Farg. VIII, 14-22.

3 Orm. Abr. § 124. The use of giméz has been lately found to be known in
Basse-Bretagne (Luzel, Le Nirang des Parsis en Basse-Bretagne, Mélusine, 493).

5 Farg. V, 27; εἴ. π. 5. 4 Farg. VIII, 33-34.

Ixxvi VENDIDAD.

of the elements being pushed to an extreme. The elements,
fire, earth, and water are holy, and during the Indo-Iranian
period they were already considered so, and in the Vedas
they are worshipped as godlike beings. Yet this did not
prevent the Indian from burning his dead; death did not
appear to him so decidedly a work of the demon, and the
dead man was a traveller to the other world, whom the fire
kindly carried to his heavenly abode ‘on his undecaying,
flying pinions, wherewith he killed the demons.’ The fire
was in that, as in the sacrifice, the god that goes from earth
to heaven, from man to god, the mediator, the god most
friendly to man. In Persia it remains more distant from
| him; being an earthly form of the eternal, infinite, godly
light ', no death, no uncleanness can be allowed to enter it,
as it is here below the purest offspring of the good spirit,
the purest part of his pure creation. Its only function is to
repel the fiends with its bright blazing. In every place
where Parsis are settled, an everlasting fire is kept, the
Bahram fire, which, ‘preserved by a more than Vestal care*,”
and ever fed with perfumes and dry well-blazing wood,
whichever side its flames are brought by the wind, goes
and kills thousands and thousands of fiends, as Bahram
does in heaven*. If the necessities of life oblige us to
employ fire for profane uses, it must be only for a time
an exile on our hearth, or in the oven of the potter, and it
must go thence to the Right-Place of the fire (Daityé
GAtu), the altar of the Bahram fire, there to be restored to
the dignity and rights of its nature‘.

At least, let no gratuitous and wanton degradation be
inflicted upon it: even blowing it with the breath of the
mouth is a crime*; burning the dead is the most heinous

1 Ignem coelitus delapsum (Ammian. Marcel. XXVII, 6); Cedrenus;
Elisaeus ; Recogn. Clement. ΙΝ, 29; Clem. Homil. TX, 6; Henry Lord.

3 J. Fryer, A New Account of East India and Persia, 1698, p. 265.

3 Farg. VIII, 81-96; 79-80.

4 Extinguishing it is a mortal sin (RavSets; Elisaeus; cf. Strabo XV, 14).

5 A custom still existing with the Tazik, an Iranian tribe in Eastern Persia,
(de Khanikoff, Ethnographie de la Perse). Strabo XV, 14. Manu has the
same prescription (IV, 53). Cf. Farg. XIV, 8, n. 10.

INTRODUCTION, X. Ixxvii

of sins: in the times of Strabo it was a capital crime}, and
the Avesta expresses the same, when putting it in the
number of those sins for which there is no atonement 3.

Water was looked upon in the same light. Bringing
dead matter to it is as bad as bringing it to the fire*. The
Magi are said to have overthrown a king for having built
bath-houses, as they cared more for the cleanness of water
than for their own +.

§ 9. Not less holy was the earth, or, at least, it became
so. There was a goddess who lived in her, Spesta Armaiti;
no corpse ought to defile her sacred breast: burying the
dead is, like burning the dead, a deed for which there
is no atonement®. It was not always so in Persia: the
burning of the dead had been forbidden for years ®, while
the burying was still general. Cambyses had roused
the indignation of the Persians by burning the corpse of
Amasis: yet, years later, Persians still buried their dead.
But the priests already felt scruples, and feared to defile
a god. Later on, with the ascendancy of the Magian reli-
gion, the sacerdotal observances became the general law 1.

§ 10. Therefore the corpse is laid on the summit of a
mountain, far from man, from water, from tree, from fire,
and from the earth itself, as it is separated from it by a
layer of stones or bricks*. Special buildings, the Dakhmas,

1 Strabo XV, 14; cf Herod. III, 16.

3 Farg. I, 17; ef. Farg. VIII, 74.

® Farg. VII, 25-27; Strabo XV, 14; Herod. I, 138.

4 King Balfsh (Josué le Stylite, traduction Martin, ἃ xx). It seems as if
there were a confusion between Balash and Kavat; at any rate, it shows that
bathing smacked of heresy. Jews were forbidden to perform the legal ablutions
(Fiirst, Culturgeschichte der Juden, 9).

δ Farg. I, 13. 4 From the reign of Cyrus.

Τ᾽ Still the worship of the earth seems not to have so deeply penetrated
the general religion as the worship of fire. The laws about the disposal of the
dead were interpreted by many, it would seem, as intended only to secure the
parity of water and fire, and they thought that they might be at peace with
religion if they had taken care to bury the corpse, so that no part of it might
be taken by animals to fire or water (Farg. III, 41, n. 7).

5 Farg, VI, 44 seq.; VIII, 10 seq. Cf. 1X, 11, π. 56. Moreover, the Dakhma
is ideally separated from the ground by means of a golden thread, which is
supposed to keep it suspended in the air (Ravaet, ap. Spiegel, Uebersetzung des
Avesta Il, XXXVI.

ΙΧχν VENDIDAD.

were erected for this purpose’. There far from the world
the dead were left to lie, beholding the sun *.

§ 11. Not every corpse defiles man, but only those of
such beings as belong to the world of Ahura. They are
the only ones in whose death the demon triumphs. The
corpse of an Ahrimanian creature does not defile; as its
life was incarnate death, the spring of death that was in
it is dried up with its last breath: it killed while alive, it
can do so no more when dead; it becomes clean by dying®.
None of the faithful are defiled by the corpse of an Ashe-
maogha or of a Khrafstra. Nay, killing them is a pious
work, as it is killing Ahriman himself.

§ 12. Not only real death makes one unclean, but partial
death too. Everything that goes out of the body of man
is dead, and becomes the property of the demon. The
going breath is unclean, it is forbidden to blow the fire with
it *, and even to approach the fire without screening it from
the contagion with a Penédm®. Parings of nails and cut-
tings or shavings of hair are unclean, and become weapons
in the hands of the demons unless they have been protected
by certain rites and spells®. Any phenomenon by which
the bodily nature is altered, whether accompanied with
danger to health or not, was viewed as a work of the demon,
and made the person unclean in whom it took place. One
of these phenomena, which is a special object of attention

«The Dakhma is a round building, and is designated by some writers,
“The Tower of Silence.” A round pit, about six feet deep, is surrounded by an
annular stone pavement, about seven feet wide, on which the dead bodies are
placed. This place is enclosed all round by a stone wall some twenty feet
high, with a small door on one side for taking the body in. The whole is
built up of and paved with stone. The pit has communication with three
or more closed pits, at some distance, into which the rain washes out the liquids
and the remains of the dead bodies’ (Dadabhai Naoroji, The Manners and
Customs of the Parsees, Bombay, 1864, p. 16). Cf. Farg. VI, 50. A Dakhma
is the first building the Parsis erect when settling in a new place (Dosabhoy
Framji).

? The Avesta and the Commentator attach great importance to that point:
it is as if the dead man’s life were thus prolonged, since he can still behold the
sun. ‘Grant us that we may long behold the sun,’ said the Indian X¢shi.

3 Farg. V, 35 sey. 4 See above, p. Ixxvi.

5 See Farg. XIV, 8, n. 10. 9 Farg. XVII.

INTRODUCTION, X. Ixxix

in the Vendid4d, is the uncleanness of women during their
menses. The menses are sent by Ahriman}, especially
when they last beyond the usual time: therefore a woman,
as long as they last, is unclean and possessed of the demon:
she must be kept confined, apart from the faithful whom
her touch would defile, and from the fire which her very
look would injure; she is not allowed to eat as much as she
wishes, as the strength she might acquire would accrue to
the fiends. Her food is not given to her from hand to
hand, but is passed to her from a distance’, in a long
leaden spoon. The origin of all these notions is in certain
physical instincts, in physiological psychology, which is the
reason why they are found among peoples very far removed
from one another by race or religion®, But they took in
Persia a new meaning as they were made a logical part
of the whole religious system.

§ 13. A woman that has just been delivered of a child
is also unclean *, although it would seem that she ought to
be considered pure amongst the pure, since life has been
increased by her in the world, and she has enlarged the
realm of Ormazd. But the strength of old instincts over-
came the drift of new principles. Only the case when the
woman has been delivered of a still-born child is examined
in the Vendidad. She is unclean as having been in contact
with a dead creature; and she must first drink géméz to
wash over the grave in her womb. So utterly unclean is
she, that she is not even allowed to drink water, unless she
is in danger of death; and even then, as the sacred element
has been defiled, she is liable to the penalty of a Peshé-
tanu®. It appears from modern customs that the treatment
is the same when the child is born alive: the reason of
which is that, in any case, during the first three days after
delivery she is in danger of death®. A great fire is lighted

1 Farg. I, 18-19; XVI, 11. Cf Bund. III.

3 Farg. XVI, 15. 3 Cf. Leviticus. See Pliny VII, 13.

4 Farg. V, 45 seq. 5 Farg. VII, 70 seq.

4 “When there is a pregnant woman in a house, one must take care that there
be fire continually in it; when the child is brought forth, one must bum

Ixxx VENDIDAD.

to keep away the fiends, who use then their utmost efforts
to kill her and her child!. She is unclean only because the
death-fiend is in her.

§ 14. Logic required that the sick man should be treated
as an unclean one, that is, as one possessed. Sickness,
being sent by Ahriman, ought to be cured like all his other
works, by washings and spells. In fact, the medicine of
spells was considered the most powerful of all*, and
although it did not oust the medicine of the lancet and
that of drugs, yet it was more highly esteemed and less
mistrusted. The commentator on the Vendidad very
sensibly observes that if it does not relieve, it will surely
do no harm, which seems not to have been a matter of
course with those who heal by the knife and physic. It
appears from the last Fargard that all or, at least, many
diseases might be cured by spells and Barashnim washing.
It appears from Herodotos and Agathias that contagious
diseases required the same treatment as uncleanness: the
sick man was excluded from the community of the faithful‘,
until cured and cleansed according to the rites 5

§ 15. The unclean are confined in a particular place,
apart from all clean persons and objects, the Armést-gah 5,
which may be described, therefore, as the Dakhma for the
living. All the unclean, all those struck with temporary
death, the man who has touched dead matter, the woman
in her menses, or just delivered of child, the leper’, or the
man who has made himself unclean for ever by carrying
a corpse alone’, stay there all the time of their un-
cleanness.

§ 16. Thus far for general principles. From the diversity

a candle, or, better still, a fire, for three days and three nights, to render the
Dévs and Drugs unable to harm the child; for there is great danger during those
three days and nights after the birth of the child’ (Saddar 16).

1 «When the child is being born, one brandishes a sword on the four sides,
lest fairy Aal kill it’ (Polack, Persien I, 223). In Rome, three gods, Interci-
dona, Pilumnus, and Deverra, keep her threshold, lest Sylvanus come in and
harm her (Augustinus, De Civ. D. VI, 9).

3 Farg. VII, 44. 5 Thid.

4“ Herod. I, 138. 5 Agathias IT, 23.

* The Armést-gih for women in their menses is called Dasht&nistan.

1 Herod. 1. 1.; Farg. 11, 29. 8. Farg. II, 19.

INTRODUCTION, X. Ixxxi

of circumstances arises a system of casuistry, the develop-
ment of which may be followed first through the glosses to
the VendidAd, in which the labours of several generations
of theologians are embodied, and, later on, through the
Ravdets. We will give a few instances of it, as found in
the Vendidad itself.

The process of the cleansing varies according to the
degree of uncleanness; and, again, the degree of unclean-
ness depends on the state of the thing that defiles and the
nature of the thing that is defiled.

The uncleanness from the dead is the worst of all, and it
is at its utmost when contracted before the Nasu has been
expelled from the corpse by the Sag-did!: it can be cured
only by means of the most complicated system of cleansing,
the nine nights’ Barashnim 3.

If the Nasu has already been expelled from the corpse,
as the defiling power was less, a simple washing once made,
the Ghosel, is enough 3.

The defiling power of the Nasu reaches farther, if the
death has just taken place, and if the dying creature occu-
pied a higher rank in the scale of beings‘; for the more
recent the victory of the demon, or the higher the being he
has overcome, the stronger he must have been himself.

Menstruous women are cleansed by the Ghosel ὅ.

As for things they are more or less deeply defiled ac-
cording to their degree of penetrability : metal vessels can
be cleansed, earthen vessels cannot®; leather is more easily
cleansed than woven cloth’; hard wood than soft wood 8.
Wet matter is a better conductor of uncleanness than dry
matter, and corpses cease to defile after a year ὃ.

1 Farg. VIII, 35-36; 98-99; cf. VII, 29-30, and ἢ. 6 to 30.

3 Farg. IX. The Barashniim, originally meant to remove the uncleanness
from the dead, became a general instrument of holiness. Children when putting
on the Késtt (Farg. XVIII, 9, n. 3) perform it to be cleansed from the natural
uncleanness they have contracted in the womb of their mothers, It is good for
every one to perform it once a year.

> Farg. VIII, 36. 4 Farg. V, 27 seq.; VII, 1 seq.
5 Farg. XVI, 12. 4 Farg. VII, 73 seq.
7 Farg. VII, 14 seq. δ Farg. VII, 28 seq.

® Farg. VIII, 33-34.

(4) f

Ixxxii VENDIDAD.

B.

§17. In the cases heretofore reviewed, religious purposes
are alone concerned. There is another order of laws, in
which, although religion interferes, yet it is not the root
of the matter; namely, the laws about contracts and
assaults, to which the fourth Fargard is devoted, and
which are the only remains extant of the civil and penal
legislation of Zoroastrianism.

The contracts were divided into two classes, according
to their mode, and according to the valye of their object 1.
As to their mode they are word-contracts or hand-con-
tracts: as to their object, they are sheep-contracts, ox-
contracts, man-contracts, or field-contracts, which being
estimated in money value are contracts to the amount of
3, 12, 500 istirs, and upwards 3.

No contract can be made void by the will of one party
alone; he who breaks a contract is obliged to pay the value
of the contract next higher in value.

The family and the next of kin are, it would seem,
answerable for the fulfilment of a contract, a principle of
the old Indo-European civil law *,

§ 18. Assaults are of seven degrees: 4gerepta, avaoirista*,
stroke, sore wound, bloody wound, broken bone, and man-
slaughter. The gravity of the guilt does not depend on
the gravity of the deed only, but also on its frequency.
Each of these seven crimes amounts, by its being repeated
without having been atoned for, to the crime that imme-
diately follows in the scale, so that an agerepta seven times
_ repeated amounts to manslaughter.

Ὁ;
§ 19. Every crime makes the guilty man liable to two
penalties, one here below, and another in the next world.

4 See p. 35, ἢ. 3-

5 An istfr (στατήρ) is as much as four dirhems (δραχμή). The dirhem is
estimated by modern tradition as a little more than a rupee, but the authority
is doubtful (see Sacred Books of the East, vol. xviii, p. 180, n. 2).

5 Farg. IV, 5 seq. * Two different sorts of menaces; see IV, 17.

INTRODUCTION, Χ. Ixxxiii

The penalty here below consists of a certain number of
stripes with the Aspahé-astra or the Sraoshé-#arana’.

The unit for heavy penalties is two hundred stripes; the
crime and the criminal thus punished are called Pesh6é-
tanu or Tanu-peretha (Parsi: Tanafihr). The two words
literally mean, ‘one who pays with his own body,’ and
‘payment with one’s body,’ and seem to have originally
amounted to ‘ worthy of death, worthiness of death ;’ and
in effect the word Peshé-tanu is often interpreted in the
Pahlavi Commentary by margarz4n, ‘worthy of death’
But, on the whole, it was attached to the technical meaning
of ‘one who has to receive two hundred strokes with the
horse-whip?.’ The lowest penalty in the Vendidad is five
stripes, and the degrees from five stripes to Peshétanu are
ten, fifteen, thirty, fifty, seventy, ninety, two hundred. For
instance, 4gerepta is punished with five stripes, avaoirista
with ten, stroke with fifteen, sore wound with thirty,
bloody wound with fifty, broken bone with seventy, man-
slaughter with ninety; a second manslaughter, committed
without the former being atoned for, is punished with the
Peshétanu penalty. In the same way the six other crimes,
repeated eight, or seven, or six, or five, or four, or three
times make the committer go through the whole series
of penalties up to the Peshétanu penalty.

1 The general formula is literally, ‘Let (the priest ; probably, the Sraosh&-
varez) strike so many strokes with the Aspahé-astra, so many strokes with the
Sraosh6-sarana.’ Astra means in Sanskrit ‘a goad,’ so that Aspahé-astra may
mean ‘a horse-goad ;’ but Aspendifirji translates it by durra, ‘a thong,’ which
suits the sense better, and agrees with etymology too (‘an instrument to drive
a horse, a whip;’ astra, from the root az, ‘to drive;’ it is the Aspahé-astra
which is referred to by Sozomenos II, 13: ἱμᾶσιν ὠμοῖς χαλεπῶς αὐτὸν ἐβασά-
γισαν of μάγοι (the Sraosh-varez), βιαζόμενοι προσκυνῆσαι τὸν ἥλιον). Sraoshé-
Aarana is translated by £Abuk, ‘a whip,’ which agrees with the Sanskrit trans-
lation of the st-sréshé4aran4m sin, “γαῖ tribhir gozarmasa/aghatfis priyas-
dityam bhavati tavanm&tram, a sin to be punished with three strokes with
awhip.’ It seems to follow that Aspahé-astra and Sraoshé-éarana are one and
the same instrument, designated with two names, first in reference to its shape,
and then to its use (Sraoshé-Zarana meaning ‘the instrument for penalty,’ or
‘the instrament of the Sraosh4-varez?”). The Aspahé-astra is once called astra
mairya, ‘the astra for the account to be given,’ that is, ‘for the payment of the
penalty’ (Farg. XVIII, 4).

3 Farg. IV, 20, 21, 24, 25, 28, 29, 32, 33, 35, 35 38, 39,41, 42; V, 44; VI,
8, 9. 19, 48, δίς,

[2

Ixxxiv VENDIDAD.

§ 20. If one reviews the different crimes described in the
Vendidad, and the respective penalties prescribed for them,
one cannot but wonder at first sight at the strange inequality
between crime and penalty. Beccaria would have felt un-
comfortable while reading the Vendid4d. It is safer to kill
a man than to serve bad food to a shepherd’s dog, for the
manslayer gets off with ninety stripes, whereas the bad
master is at once a Peshétanu!, and will receive two
hundred stripes. Two hundred stripes are awarded if.one
tills land in which a corpse has been buried within the
year , if a woman just delivered of a child drinks water, if
one suppresses the menses of a woman ‘, if one performs
a sacrifice in a house where a man has just died 5, if one
neglects fastening the corpse of a dead man so that birds
or dogs may not take dead matter to trees and rivers °.
Two hundred stripes if one throws on the ground a bone
of a man’s corpse, or of a dog’s carcase, as big as two ribs ;
four hundred if one throws a bone as big as an arm bone,
six hundred if one throws a skull, one thousand if the
whole corpse’. Four hundred stripes if one, being in a
state of uncleanness, touches water or trees ὃ, four hundred
if one covers with a cloth a dead man’s feet, six hundred
if one covers his legs, one thousand if the whole body°®
be so covered. Five hundred stripes for killing a whelp,
six hundred for killing a stray dog, seven hundred for
a house-dog, eight hundred for a shepherd’s dog, one
thousand stripes for killing a Vanghapara dog”, ten
thousand stripes for killing a water-dog ™.

Capital punishment is expressly pronounced only against
the false cleanser ™ and the ‘ carrier alone +5,’

Yet any one who bethinks himself of the spirit of the old
Aryan legislation will easily conceive that there may be in

1 Farg. IV, 40, and XIII, 24. 3 Farg. VI, 5.

5 Farg. VII, 70 seq. 4 Farg. XVI, 13 seq.

5 Farg. V, 39-44. 4 Farg. VI, 47 seq.

7 Farg. VI, 18 seq. 8 Farg. VIII, 104 seq.

® Farg. VIII, 23 seq. Ὁ Farg. XIII, 8 seq. and 4.
" Farg. XIV, 1 seq. 13 Farg. 1X, 47 seq.

15 Farg. III, 14 8cq. Yet there were other capital crimes, See below, § 23.

INTRODUCTION, Χ, Ιχχχν

its eyes many crimes more heinous, and to be punished
more severely, than manslaughter: offences against man
injure only one man; offences against gods endanger 811}!
mankind. Noone should wonder at the unqualified cleanser ''
being put to death who reads Demosthenes’ Neaera ; the
Persians who defiled the ground by burying a corpse were
not more severely punished than the Greeks were for de-
filing with corpses the holy ground of Delos, or than the
conquerors at Arginousae ; nor would the Athenians, who
put to death Atarbes*, have much stared at the awful
revenge taken for the murder of the sacred dog. There is
hardly any prescription in the Vendidad, however odd and
absurd it may seem, but has its counterpart or its explana-
tion in other Aryan legislations: if we had a Latin or a
Greek Vendidéd, I doubt whether it would look more
rational.

§ 21. Yet, if theoretically the very absurdity of its prin-
ciples is nothing peculiar to the Mazdean law, nay, is a
proof of its authenticity, it may be doubted whether it
could ever have been actually applied in the form stated
in the texts. It may be doubted whether the murder of
a shepherd’s dog could have actually been punished with
eight hundred stripes, much more whether the murder of
a water-dog could have been really punished with ten thou-
sand stripes, unless we suppose that human endurance was
different in ancient Persia from what it is elsewhere, or
even in modern Persia herself*. Now as we see that in
modern tradition bodily punishment is estimated in money
value, that is to say, converted into fines, a conversion
which is alluded to in the Pahlavi translation*, it may
readily be admitted that as early as the time of the last
edition of the Vendid4d, that conversion had already been
made. In the Ravdéets, two hundred stripes, or a Tan4fdhr,
are estimated as equal to three hundred istirs or twelve
hundred dirhems, or thirteen hundred and fifty rupees;

1 Diodor. XII, 58. 3 Aelianus, Hist. Var. V, 17.

3 In the time of Chardin, the number of stripes inflicted on the guilty never
exceeded three hundred; in the old German law, two hundred ; in the Hebrew
law, forty. * Ad Farg. XIV, 2.

f 3

Ixxxvi VENDIDAD.

a stripe is therefore about equal to six rupees’. How far
that system prevailed in practice, whether the guilty might
take advantage of this commutation of his own accord,
or only with the assent of the judge, we cannot decide. It
is very likely that the riches of the fire-temples came for
the most part from that source, and that the sound of the
dirhems often made the Sraoshé-éarana fall from the hands
of the Mobeds. That the system of financial penalties
did not, however, suppress the system of bodily penalties,
appears from the customs of the Parsis who apply both,
and from the Pahlavi Commentary which expressly dis-
tinguishes three sorts of atonement: the atonement by
money (khv4stak), the atonement by the Sraoshé-arana,
and the atonement by cleansing.

§ 22. This third element of atonement is strictly religious.
It consists in repentance, which is manifested by avowal
of the guilt and by the recital of a formula of repentance,
the Patet. The performance of the Patet has only a
religious effect: it saves the sinner from penalties in the
other world, but not from those here below; it delivers him
before God, but not before man. When the sacrilegious
cleanser has repented his sin, he is not the less flayed and
beheaded, but his soul is saved?. Yet, although it has no
efficacy in causing the sin to be remitted, the absence of it
has power to cause it to be aggravated °.

§ 23. Thus far for sins that can be atoned for. There
are some that are an4peretha, ‘inexpiable, which means,
as it seems, that they are punished with death here below,
and with torments in the other world.

Amongst the anaperetha sins are named the burning
of the dead, the burying of the dead *, the eating dead
matter δ, unnatural sin®, and self-pollution’. Although

1 In later Parsfism every sin (and every good deed) has its value in money
fixed, and may thus be weighed in the scales of Rashnu. If the number of the
good-deed dirhems outweigh the number of sin dirhems, the soul is saved.
Herodotos noticed the same principle of compensation in the Persian law of
his time (I, 137; cf. VII, 194).

3 Farg. IX, 49,n.; ef. III, 20 seq. > Farg. IV, 20, 24, 28, 32, 35, &c.

* Farg. I, 13, 17; Strabo XV, 14. 5 Farg. VII, 23 seq.

4 Farg. I, 12; ef. VIII, 32. 7 Farg. VIII, 27.

INTRODUCTION, Χ. Ixxxvii

it is not expressly declared that these sins were punished
with death, yet we know it of several of them, either from
Greek accounts or from Parsi tradition. There are also
whole classes of sinners whose life, it would seem, can be
taken by any one who detects them in the act, such as the
courtezan, the highwayman, the Sodomite, and the corpse-
burner !.

§ 24. Such are the most important principles of the
Mazdean law that can be gathered from the Vendidad.
These details, incomplete as they are, may give us an idea,
if not of the Sassanian practice, at least of the Sassanian
ideal. That it was an ideal which intended to pass into
practice, we know from the religious wars against Armenia,
and from the fact that very often the superintendence of
justice and the highest offices of the state were committed
to Mobeds.

We must now add a few words on the plan of the fol-
lowing translation. As to our method we beg to refer to
the second chapter above. It rests on the Parsi tradition,
corrected or confirmed by the comparative method. The
Parsi tradition is found in the Pahlavi Commentary °, the
understanding of which was facilitated to us first by the
Gujarati translation and paraphrase of Aspendiarji 3, and
by a Persian transliteration and translation belonging to
the Haug Collection in Munich*, for the use of which we
were indebted to the obliging kindness of the Director of
the State Library in Munich, Professor von Halm. The

1 See p. 113, ἢ. 43 Farg. XVIII, 65.

3 Our quotations refer to the text given in Spiegel’s edition, but corrected
after the London manuscript.

3 Bombay, 1842, 2 vols. in 8vo.

* Unfortunately the copy is incomplete: there are two lacunae, one from
I, 11 to the end of the chapter; the other, more extensive, from VI, 26 to IX.
The perfect accordance of this Persian translation with the Gujarati of Aspen-
diarji shows that both are derived from one and the same source. Their
accordance is striking even in mistakes; for instance, the Pahlavi avastar
Sores, a transliteration of the Zend a-vastra, ‘ without pastures’ (VII, 26),
is misread by the Persian translator Avastar, awlyd ‘he who wishes,’ owing
to the ambiguity of the Pahlavi letter » (av or 4v), and it is translated by
Aspendiarji £4h4n4r, ‘ the wisher.’

Ixxxviii VEND{DAD.

Ravdets and the Saddar! frequently gave us valuable
information as to the traditional meaning of doubtful pas-
sages. As for the works of European scholars, we are
much indebted to the Commentary on the Avesta by Pro-
fessor Spiegel, and to the translations in the second edition
of Martin Haug’s Essays.

We have followed the text of the Avesta as given by
Westergaard ; the division into paragraphs is according to
Westergaard; but we have given in brackets the corre-
sponding divisions of Professor Spiegel’s edition. The
singularly exact analysis of the Vendidad contained in the
Dinkart has proved of great value. For the first chapter
we owe much to the Commentary in an unpublished
chapter of the Great Bundahis. The analyses of the
Nasks in the Dinkart, the Great Bundahis and the essay
of Jiwanji Modi on the funeral customs of the Parsis have
thrown valuable light on many points of detail.

Many passages in the Vendid4ad Sada are mere quota-
tions from the Pahlavi Commentary which have crept into
the Sada text: we have not admitted them into the text.
They are generally known to be spurious from their not
being translated in the Commentary ὃ: yet the absence of
a Pahlavi translation is not always an unmistakable sign of
such spuriousness. Sometimes the translation has been lost
in our manuscripts, or omitted as having already been given
in identical or nearly identical terms. When we thought
that this was the case, we have admitted the untranslated
passages into the text, but in brackets ὅ,

We have divided the principal Fargards into several
sections according to the matter they contain: this divi-
sion, which is meant as an attempt to resolve the Vendidad
into its primitive fragments, has, of course, no traditional

1 The prose Saddar (as found in the Great Ravdet), which differs considerably
from the Saddar in verse, as translated by Hyde.

3 Without speaking of their not being connected with the context. See
Farg. I, 4, 15, 20; II, 6, 20; V, 4; VII, 53-54.

3 Farg. VII, 3; VIII, 95. Formulae and enumerations are often left untrans-
lated, although they must be considered part of the text (VIII, 72; XI, 9,12;
XX, 6, &c.)

INTRODUCTION, Χ. Ixxxix

authority, the divisions into paragraphs being the only ones
that rest upon the authority of the manuscripts.

The translation will be found, in many passages, to differ
greatly from the translations published heretofore}. The
nature of this series of translations did not allow us to give
full justificatory notes: but we have endeavoured in
most cases to make the explanatory notes commend to
scholars the new meanings we have adopted ; and, in some
instances, we hope that the original text, read anew, will
by itself justify our translation.

We must not conclude this introduction without ten-
dering our warmest thanks to Mr. E. W. West, who kindly
revised the MS. of the translation before it went to press,
and who has, we hope, succeeded in making our often
imperfect English more acceptable to English readers.

JAMES DARMESTETER.
Paris:

October, 1894.

1 Complete translations of the Vendidad have been published by Anquetil
Duperron in France (Paris, 1771) ; by Professor Spiegel in Germany (Leipzig,
2852); by Canon de Harlez in Belgium (Louvain, 1877). The translation of
Professor Spiegel was translated into English by Professor Bleeck, who added
useful information from inedited Gujarati translations (Hertford, 1864).

A LIST OF THE PRINCIPAL ABBREVIATIONS
USED IN THIS VOLUME.

Asp. = Aspendiarji’s translation.

Bund. = Bundahis; Arabic numbers refer to the chapter (accord-
ing to Justi’s edition); Roman numbers refer to the page and
line.

Comm. = The Pahlavi Commentary.

Gr. Rav. = Le Grand Ravéet (in the Bibliothéque Nationale in
Paris, Supplément Persan, No. 47).

Orm. Ahr. = Ormazd et Ahriman, Paris, Vieweg, 1877.

VENDIDAD.

Digitized by Go ogle

VENDIDAD.

Farcarp I.

Tuis chapter is an enumeration of sixteen perfect lands created
by Ahura Mazda, and of as many plagues created in opposition by
Angra Mainyu.

Many attempts have been made, not only to identify these six-
teen lands, but also to draw historical conclusions from their order
of succession, as representing the actual order of the migrations
and settlements of the old Iranian tribes". But there is nothing in
the text to support such wide inferences. We have here nothing
more than a geographical description of Iran, seen from the reli-
gious point of view.

Of these sixteen lands there are nine, as follows :—

ZEND NAME. OLD PERSIAN. GREEK. MODERN NAME.
Sughdha (2) Suguda Σογδιανή Soghd ss. (Samarkand)
Méuru (3) Margu Μαργιανή = Marv ..»

Bakhdhi (4) Bakhtri Bderpa = Balkh ,
Har6yu (6) Haraiva ᾿Αρεία Haré(sd) re
Vehrkina(9) Warkéna Ὑρκανία © Gurgdn, come οὔδος ὌΝ
Harahvaiti (το) Harauvati ᾿Αραχωσία Ar-rokhag

Arghand- “ie: whe
Haétumant (11) ᾿Ἐτύμανδρος Helmend scsla
Ragha (12) Rag4*? = ‘Payal Ral w,
Hapta hindu (15) Hindava Ἰνδοί Hind 4 ae (Pafigab),
which can be identified with certainty, as we are able to follow their

1 Rhode, Die heilige Sage des Zendvolks, p. 61; Heeren, Ideen
zur Geschichte, I, p. 498; Lassen, Indische Alterthumskunde I,
p. 526; Haug in Bunsen’s work, Aegypten’s Stellung, V, 2nd part,
p. 104; Kiepert, Monatsberichte der Berliner Akademie, 1856,
p. 621. Cf. the mythological interpretation by M. Bréal, ‘De la
géographie de V’Avesta’ (in the Mélanges de mythologie et de
linguistique, p. 187 seq.)

* See however § 16, note 3.

(4) B

οἶς

2 VEND{DAD.

names from the records of the Achaemenian kings or the works of
classical writers down to the map of modern Iran.

For the other lands we are confined for information to the
Pahlavi Commentary, from which we get :

ZEND NAME. PAHLAVI NAME. MODERN NAME.
Vaékereta (7) K4pfil iS Kabul

Urva (8) Méshan Mesene

Varena (14) Patashkhvargar or Dailam Tabaristin or Gflan
Rangha (16) = Arvast4ni Ram Eastern Mesopotamia

The identification of Nisfya (5) and Kakhra (13) remains an
open question, as there were several cities of that name. We
know, however, that Nisaya lay between Balkh and Marv. The
first province Airyanem Vaég6, or Iran-Vég, we identify with the
mediaeval Arran (nowadays known as Karabagh).

There must have been some systematical idea in the order
followed, though it is not apparent, except in the succession of
Sughdha, Méuru, Bakhdhi, Nisfya, Har6dyu, Vaékereta (numbers 2-7),
which form one compact group of north-eastern provinces ; the last
two provinces, Hizdu and Rangha (numbers 15-16), are the two
limitroph provinces, east and west (Indus and Tigris); and the
Rangha brings us back to the first province, Irin-Vég, whose
chief river, the Vanguhi Dditya, or Aras, springs from the same
mountains as the Rangha-Tigris,

The several plagues created by Angra Mainyu to mar the native
perfection of Ahura’s creations give instructive information on the
religious condition of several of the Iranian countries at the time
when this Fargard was written. Harat seems to have been the
seat of puritan sects that pushed rigorism to the extreme in the
law of purification. Sorcery was prevalent in the basin of the
Helmend river, and the Paris were powerful in Cabul, which is
a Zoroastrian way of saying that the Hindu civilisation prevailed in
those parts, which in fact in the two centuries before and after
Christ were known as White India, and remained more Indian than
Iranian till the Musulman conquest.

1. Ahura Mazda spake unto Spitama! Zarathustra,
saying :

? Or Spitamide. Zarathustra was descended from Spitama at
the fifth generation.

FARGARD I. 3

I have made every land dear (to its people),
even though it had no charms whatever in it?: had
I not made every land dear (to its people), even
though it had no charms whatever in it, then the
whole living world would have invaded the Airyana
Vaég6*.

3 (5). The first of the good lands and countries
which I, Ahura Mazda, created, was the Airyana
Vaég6 3, by the Vanguhi Daitya “.

1 “Every one fancies that the land where he was born and has been
brought up is the best and fairest land that I have created’ (Comm.)

3. Greater Bundahish : ‘It is said in the Sacred Book: had I not
created the Genius of the native place, all mankind would have
gone to Erfn-Vég, on account of its pleasantness.—On Airyanem
Vaégd or Erfin-Vég, see following note.—Clause 2 in the Ven-
didid Sada is composed of Zend quotations in the Commentary
that illustrate the alternative process of the creation: ‘First, Ahura
Mazda would create a land of such kind that its dwellers might
like it, dnd there could be nothing more delightful. Then he who
is all death would bring against it a counter-creation.’

* Airyanem Vaég6, Iran-Vég, is the holy land of Zoroastrianism :
Zoroaster was born and founded his religion there (Bund. XX, 32;
XXXII, 3): the first animal couple appeared there (Bund. XIV, 4;
Z4d Sparam, IX, 8). From its name, ‘ the Iranian seed,’ it seems to
have been considered as the original seat of the Iranian race. It has
been generally supposed to belong to Eastern Iran, like the provinces
which are enumerated after it, chiefly on account of the name of
its river, the Vanguhi Déitya, which was in the Sassanian times
(as Véh) the name of the Oxus. But the Bundahish distinctly states
that Iran-Vég is ‘bordering upon Adarbaigin’ (XXIX, 12); now,
Adarbaigin is bordered by the Caspian Sea on the east, by the
Rangha provinces on the west, by Media proper on the south, and
by Arran on the north. The Rangha provinces are out of question,
since they are mentioned at the end of the Fargard (§ 20), and the
climatic conditions of Irin-Vég with its long winter likewise ex-
clude Media and suit Arran, where the summer-lasts hardly two
months (cf. § 4, note 6). The very name agrees, as the country

4 For this note see next page.
B2

4 VENDIDAD.

Thereupon came Angra Mainyu, who is all death,
and he counter-created the serpent in the river δ and
Winter, a work of the Daévas 5.

4 (9). There are.ten winter months there, two
summer months’; and those are cold for the waters 8,
cold for the earth, cold for the trees®. Winter falls
there, the worst of all plagues.

5 (13). The second of the good lands and
countries which I, Ahura Mazda, created, was the
plain?° which the Sughdhas inhabit".

Thereupon came Angra Mainyu, who is all death,

known as Arrén seems to have been known to the Greeks as
*Aptavia (Stephanus Byz.), which brings it close to our Airyanem.
On the Vanguhi Daitya, see following note.

4 The Vanguhi D4itya, belonging to Arran, must be the modern
Aras (the classic Araxes). The Aras was named Vanguhi, like the
Oxus, but distinguished from it by the addition Déitya, which made
it ‘the Vanguhi of the Law’ (the Vanguhi by which Zoroaster
received the Law).

5 «There are many Khrafstras in the Daitik, as it is said, The
Déittk full of Khrafstras’ (Bund. XX, 13). Snakes abound on
the banks of the Araxes (Morier, A Second Journey, p. 250)
nowadays as much as in the time of Pompeius, to whom they
barred the way from Albania to Hyrcania (Plut.)

5 Arran (Karabagh) is celebrated for its cold winter as well as
for its beauty. At the Naurdéz (first day of spring) the fields still lie
under the snow. The temperature does not become milder before
the second fortnight of April; no flower is seen before May.
Summer, which is marked by the migration of the nomads from
the plain to the mountains, begins about the 2oth of June and
ends in the middle of August.

τ Vendidad Sada: ‘It is known that [in the ordinary course
of nature] there are seven months of summer and five of winter’
(see Bund. XXV).

® Some say: ‘Even those two months of summer are cold for
the waters...’ (Comm. ; cf. Mainy6-i-khard XLIV, 20).

® Vend. 5844: ‘There reigns the core and heart of winter.’

% Doubtful. " Qld P. Suguda ; Sogdiana.

FARGARD I. 5

and he counter-created the locust', which brings
death unto cattle and plants.

6 (17). The third of the good lands and countries
which I, Ahura Mazda, created, was the strong, holy
Moéuru 3,

Thereupon came Angra Mainyu, who is all death,
and he counter-created plunder and sin ὃ.

7 (21). The fourth of the good lands and coun-
tries which I, Ahura Mazda, created, was the beautiful
Baékhdhi‘ with high-lifted banners.

Thereupon came Angra Mainyu, who is all
death, and he counter-created the ants and the ant-
hills®, .

8 (25). The fifth of the good lands and countries
which I, Ahura Mazda, created, was Nisdya 5, that
lies between Méuru and Bakhdhi.

1 «The plague that fell to that country was the bad locust: it
devours the plants and death comes to the cattle’ (Gr. Bund.)

3 Margu ; Μαργιανή ; Marv.

3 Doubtful.—The Gr. Bd. has: ‘The plague that fell to that
country was the coming and going of troops: for there is always
there an evil concourse of horsemen, thieves, robbers, and heretics,
who speak untruth and oppress the righteous. —Marv continued
to be the resort of Turanian plunderers till the recent Russian
annexation.

4 B&khtri; Βάκτρα : Balkh.

5 «The corn-carrying ants’ (Asp.; cf. Farg. XIV, 5).

4 By contradistinction to other places of the same name. There
was a Nisdya, in Media, where Darius put to death the Mage
Gaumafta (Bahistfin I, 58). There was also a Nis4 in Fars,
another in Kirman, a third again on the way from Amol to Marv
(Tabari, tr. Noeldeke, p. 101, 2), which may be the same as Nicaia,
the capital of Parthia (Παρθαύνισα ap. Isid. of Charax 12) ; cf. Pliny
VI, 25 (29). One may therefore be tempted to translate, ‘ Nisdya
between which and Bakhdhi Méuru lies ;’ but the text hardly admits
of that construction, and we must suppose the existence of another
Nisfya on the way from Balkh to Marv.

6 VEND{DAD.

Thereupon came Angra Mainyu, who is all death,
and he counter-created the sin of unbelief?.

9 (29). The sixth of the good lands and countries
which I, Ahura Mazda, created, was the house-
deserting Hardyu *.

Thereupon came Angra Mainyu, who is all death,
and he counter-created tears and wailing 3.

10 (33). The seventh of the good lands and
countries which I, Ahura Mazda, created, was
Vaékereta *, of the evil shadows.

Thereupon came Angra Mainyu, who is all death,
and he counter-created the Pairika Kniathaiti, who
clave unto Keresdspa ὅ.

1 There are people there ‘who doubt the existence of God’
(Comm.)

3 Haréyu, Old P. Haraiva (transcribed in Greek and Latin ’Apeta
Aria instead of ‘Apefa Haria, by a confusion with the name of the
Aryans); P. Haré (in Firdausi and in Haré-rd ; Hardt is an Arabi-
cised form.—‘ The house-deserting Haré: because there, when a
man dies in a house, the people of the house leave it and go.
We keep the ordinances for nine days or a month: they leave
the house and absent themselves from it for nine days or a month’
(Gr. Bd.) Cf. Vd. V, 42.

* «The tears and wailing for the dead,’ the voceros. The
tears shed over a dead man grow to a river that prevents his cross-
ing the Kinvat bridge (Saddar 96; Ard& Viraf XVI, 7, το).

4 Vaékereta, an older name of K4bul (K&pfl: Comm. and Gr.
Bd.) ; perhaps the Ptolemeian Baydpda in Paropanisus (Ptol. VI, 18).

δ᾽ The Pairika, in Zoroastrian mythology, symbolises idolatry
(uzdés-parastth). The land of K4bul, till the Musulman in-
vasion, belonged to the Indian civilisation and was mostly of Brah-
manical and Buddhistic religion. The Pairika Khnathaiti will
be destroyed at the end of the world by Saoshyafit, the unborn son
of Zarathustra (when all false religions vanish before the true one;
Vd. XIX, 5).—Sama KeresAspa, the Garsh4sp of later tradition, is
the type of impious heroism: he let himself be seduced to the
Da€va-worship, and Zoroaster saw him punished in hell for his con-
tempt of Zoroastrian observances.

FARGARD I. 7

11 (37). The eighth of the good lands and
countries which I, Ahura Mazda, created, was Urva
of the rich pastures 1.

Thereupon came Angra Mainyu, who is all death,
and he counter-created the sin of pride 3,

12 (41). The ninth of the good lands and countries
which I, Ahura Mazda, created, was Khnezta which
the VehrkAnas ? inhabit.

Thereupon came Angra Mainyu, who is all death,
and he counter-created a sin for which there is no
atonement, the unnatural sin 4.

13 (45). The tenth of the good lands and
countries which I, Ahura Mazda, created, was the
beautiful Harahvaiti 5.

Thereupon came Angra Mainyu, who is all death,
and he counter-created a sin for which there is no
atonement, the burying of the dead 5.

14 (49). The eleventh of the good lands and
countries which I, Ahura Mazda, created, was the
bright, glorious Haétumant 1.

1 Urva, according to Gr. Bd. Méshan, that is to say Mesene
(Μεσήνη), the region of lower Euphrates, famous for its fertility
(Herodotos I, 193): it was for four centuries (from about
150 B.C. tO 225 a.D.) the seat of a flourishing commercial state.

3 «The people of Méshan are proud: there are no people worse
than they’ (Gr. Bd.)

5. «Khnenta is a river in Vehrkfina (Hyrcania)’ (Comm.); con-
sequently the river Gorg4n.

* See Farg. VIII, 31-32.

5 Harauvati; "Apaywola; corrupted into Ar-rokhag (name of
the country in the Arabic literature) and Arghand (in the modern
name of the river Arghand-4b).

* See Farg. III, 36 seq.

7 The basin of the ᾿Ετύμανδρος or Erymanthus, now Hermend,
Helmend, that is to say, the region of Saistfn.

8 VENDIDAD.

Thereupon came Angra Mainyu, who is all
death, and he counter-created the evil work of
witchcraft.

15 (53). And this is the sign by which it is known,
this is that by which it is seen at once: wheresoever
they may go and raise a cry of sorcery, there? the
worst works of witchcraft go forth. From there they
come to kill and strike at heart, and they bring
locusts as many as they want?

16 (59). The twelfth of the good lands and
countries which I, Ahura Mazda, created, was
Ragha® of the three races‘.

Thereupon came Angra Mainyu, who is all death,
and he counter-created the sin of utter unbelief.

17 (63). The thirteenth of the good lands and
countries which I, Ahura Mazda, created, was the
strong, holy Kakhra 5.

Thereupon came Angra Mainyu, who is all death,

1 In Haétumant.— The plague created against Saist4n is abun-
dance of witchcraft: and that character appears from this, that all
people from that place practise astrology : those wizards produce. . .
snow, hail, spiders, and locusts’ (Gr. Bd.) Saist4n, like Kabul, was
half Indian (Magoudi, II, 79-82), and Brahmans and Buddhists
have the credit of being proficient in the darker sciences.

* This clause seems to be a quotation in the Pahlavi Commentary.

δ᾽ Ragha, transcribed R&k and identified by the Commentary
with Adarbaigan and ‘according to some’ with Rai (the Greek
‘Payai in Media). There were apparently two Raghas, one in
Atropatene, another in Media.

4 «That means that the three classes, priests, warriors, and
husbandmen, were well organised there’ (Comm. and Gr. Bd.)

δ «They doubt themselves and cause other people to doubt’
(Comm.)

* There were two towns of that name (Xarkh), one in Khorasan,
and the other in Ghaznin.

FARGARD I. 9

and he counter-created a sin for which there is no
atonement, the cooking of corpses '.

18 (67). The fourteenth of the good lands and
countries which I, Ahura Mazda, created, was the
four-cornered Varena?, for which was born Thraé-
taona, who smote Azi Dahdaka.

Thereupon came Angra Mainyu, who is all death,
and he counter-created abnormal issues in women ὃ
and barbarian oppression ¢.

19 (72). The fifteenth of the good lands and
countries which I, Ahura Mazda, created, was the
Seven Rivers °.

Thereupon came Angra Mainyu, who is all death,
and he counter-created abnormal issues in women
and excessive heat.

20 (76). The sixteenth of the good lands and
countries which I, Ahura Mazda, created, was the
land by the sources (?) of the Rangha δ, where people
live who have no chiefs”.

1 «Cooking a corpse and eating it. They cook foxes and weasels
and eat them’ (Gr. Bd.) See Farg. VIII, 73-74.

3 Varn, identified by the Comm. either with Patashkhvargar
or with Dailam (that is to say Tabarist4n or Gflan). The Gr.
Bd. identifies it with Mount Damavand (which belongs to Patash-
khv4rgar): this is the mountain where Asi Dah&ka was bound
with iron bonds by Thraétaona.—‘ Four-cornered:’ Tabaristén
has rudely the shape of a quadrilateral.

5 Farg. XVI, 11 seq.

4 The aborigines of the Caspian littoral were Anarian savages,
the so-called ‘Demons of MAzana.’

5 Hapta hindava, the basin of the affluents of the Indus, the
modern Pafigaéb (=the Five Rivers), formerly called Hind, by
contradistinction to Sindh, the basin of the lower river.

* «Arvast4n-i-RQm (Roman Mesopotamia)’ (Comm.), that is to
say, the basin of the upper Tigris (Rangha = Arvand = Tigris).

™ «People who do not hold the chief for a chief? (Comm.), which

10 VENDIDAD.

Thereupon came Angra Mainyu, who is all death,
and he counter-created Winter!, a work of the
Daévas *.

21 (81). There are still other lands and countries ὃ,
beautiful and deep, longing and asking for the good,
and bright.

Farcarp II.

Yima (Gamshéd).

This Fargard may be divided into two parts.

First part (1-20). Ahura Mazda proposes to Yima, the son of
Vivanghat, to receive the law from him and to bring it to men.
On his refusal, he bids him keep his creatures and make them
prosper. Yima accordingly makes them thrive and increase, keeps
death and disease away from them, and three times enlarges the
earth, which had become too narrow for its inhabitants.

Second part (21 to the end). On the approach of a dire winter,
which is to destroy every living creature, Yima, being advised by
Ahura, builds a Vara to keep there the finest representatives of
every kind of animals and plants, and they live there a life of
perfect happiness.

It is difficult not to acknowledge in the latter legend a Zoroastrian
adaptation of the deluge, whether it was borrowed from the Bible
or from the Chaldaean mythology. ‘The similitude is so striking
that it did not escape the Musulmans, and Magoudi states that
certain authors place the date of the deluge in the time of Gamshéd.
There are essential and necessary differences between the two
legends, the chief one being that in the monotheistic narration the

is the translation for asraosha (Comm. ad XVI, 18), ‘rebel
against the law,’ and would well apply to the non-Mazdean people
of Arvastén-i-RQm.

1 The severe winters in the upper valleys of the Tigris.

3 The Vendidad 5844 has here: taosy4ka danheus aiwistara,
which the Gr. Bd. understands as: ‘and the TAjik (the Arabs) are
oppressive there.’

* «Some say: Persis’ (Comm.)

FARGARD II. It

deluge is sent as a punishment from God, whereas in the dualistic
version it is a plague from the Daévas: but the core of the two
legends is the same: the hero in both is a righteous man who,
forewarned by God, builds a refuge to receive choice specimens of
mankind, intended some day to replace an imperfect humanity,
destroyed by a universal calamity.

I.

1. Zarathustra asked Ahura Mazda:

O Ahura Mazda, most beneficent Spirit, Maker
of the material world, thou Holy One!

Who was the first mortal, before myself, Zara-
thustra, with whom thou, Ahura Mazda, didst
converse ', whom thou didst teach the Religion of
Ahura, the Religion of Zarathustra ?

2 (4). Ahura Mazda answered :

The fair Yima, the good shepherd?, O holy Zara-
thustra! he was the first mortal, before thee,
Zarathustra, with whom I, Ahura Mazda, did con-
verse, whom I taught the Religion of Ahura, the
Religion of Zarathustra.

3(7). Unto him, O Zarathustra, I, Ahura Mazda,
spake, saying: ‘Well, fair Yima, son of Vivanghat,
be thou the preacher and the bearer of my
Religion !’

And the fair Yima, O Zarathustra, replied unto
me, saying :

‘I was not born, I was not taught to be the
preacher and the bearer of thy Religion.’

4 (11). Then I, Ahura Mazda, said thus unto him,
O Zarathustra :

* «On the Religion’ (Comm.)
* ‘His being a good shepherd means that he held in good con-
dition herds of men and herds of animals’ (Comm.)

12 VEND{DAD.

‘Since thou dost not consent to be the preacher
and the bearer of my Religion, then make thou my
world increase, make my world grow: consent thou
to nourish, to rule, and to watch over my world.’

5 (14). And the fair Yima replied unto me, O
Zarathustra, saying :

‘Yes! I will make thy world increase, I will make
thy world grow. Yes! I will nourish, and rule, and
watch over thy world. There shall be, while I am
king, neither cold wind nor hot wind, neither disease
nor death,’

7 (t7). Then I, Ahura Mazda, brought two
implements unto him: a golden seal and a poniard
inlaid with gold*. Behold, here Yima bears the
royal sway !

8 (20). Thus, under the sway of Yima, three
hundred winters passed away, and the earth was
replenished with flocks and herds, with men and
dogs and birds and with red blazing fires, and there
was room no more for flocks, herds, and men.

9. Then I warned the fair Yima, saying: ‘O fair
Yima, son of Vivanghat, the earth has become full
of flocks and herds, of men and dogs and birds
and of red blazing fires, and there is room no more
for flocks, herds, and men.’

1 §6 is composed of unconnected Zend quotations, which are
no part of the text and are introduced by the commentator for the
purpose of showing that ‘although Yima did not teach the law and
train pupils, he was nevertheless a faithful and a holy man, and
rendered men holy too (?).’ See Fracments to the Vendfdad.

3 As the symbol and the instrument of sovereignty. ‘ He reigned
supreme by the strength of the ring and of the poniard’(Asp.) Thus
Faridfin gives royal investiture to Irag ‘with the sword and the
seal, the ring and the crown’ (Firdausi).—The king is master ‘of
the sword, the throne, and the ring.’

FARGARD II. 13

10. Then Yima stepped forward, in-light', south-
wards *, on the way of the sun ὃ, and (afterwards) he
pressed the earth with the golden seal, and bored it
with the poniard, speaking thus:

“Ὁ Spevta Armaiti‘, kindly® open asunder and
stretch thyself afar, to bear flocks and herds and
men.’

11. And Yima made the earth grow larger by
one-third than it was before, and there came flocks
and herds and men, at their will and wish, as many
as he wished.

12 (23). Thus, under the sway of Yima, six
hundred winters passed away, and the earth was
replenished with flocks and herds, with men and
dogs and birds and with red blazing fires, and there
was room no more for flocks, herds, and men.

13. And I warned the fair Yima, saying: ‘O fair
Yima, son of Vivanghat, the earth has become full
of flocks and herds, of men and dogs and birds
and of red blazing fires, and there is room no more
for flocks, herds, and men.’

14. Then Yima stepped forward, in light, south-

* That is to say, his body being all resplendent with light. Cf.
Albfrfni’s Chronology (tr. by Sachau, p. 202): ‘Jam rose on
that day (Naur6z) like the sun, the light beaming forth from him,
as though he shone like the sun.’

3 The warm South is the region of Paradise (Yasht XXII, 7):
the North is the seat of the cold winds, of the demons and hell
(Vd. XIX, 1; VII, 2).

3 Thence is derived the following tradition recorded by G. du
Chinon: ‘Ils en nomment un qui s’allait tous les jours promener
dans le Ciel du Soleil d’od il aportait la sciance des Astres, aprez
les avoir visités de si prez. Ils nomment ce grand personnage
Gemachid’ (Relations nouvelles du Levant, Lyon, 1671, p. 478).

* The Genius of the Earth.

5 *Do this out of kindness to the creatures’ (Comm.)

14 VEND{DAD,

wards, on the way of the sun, and (afterwards) he
pressed the earth with the golden seal, and bored it
with the poniard, speaking thus :

‘O Spenta Armaiti, kindly open asunder and

stretch thyself afar, to bear flocks and herds and
men.’
15. And Yima made the earth grow larger by
two-thirds than it was before, and there came flocks
and herds and men, at their will and wish, as many
as he wished.

16 (26). Thus, under the sway of Yima, nine
hundred winters passed away’, and the earth was
replenished with flocks and herds, with men and
dogs and birds and with red blazing fires, and there
was room no more for flocks, herds, and men.

17 (28). And I warned the fair Yima, saying:
‘O fair Yima, son of Vivanghat, the earth has be-
come full of flocks and herds, of men and dogs and
birds and of red blazing fires, and there is room no
more for flocks, herds, and men.’

18 (31). Then Yima stepped forward, in light,
southwards, on the way of the sun, and (afterwards)
he pressed the earth with the golden seal, and bored
it with the poniard, speaking thus:

“Ὁ Spenta Armaiti, kindly open asunder and
stretch thyself afar, to bear flocks and herds and
men.’

19 (37). And Yima made the earth grow larger
by three-thirds than it was before, and there came

1 Yima, according to Yt. IX, το, made immortality reign on the
earth for a thousand years. The remaining century was spent in
the Vara (‘for a hundred years, Gim was in the Var,’ says the Gr.
Bund.) On Yima’s fall, see Yt. XIX, 34; cf. Yt. V, 25-31.

FARGARD II. 15

flocks and herds and men, at their will and wish, as
many as he wished.

Il.

21 (42)". The Maker, Ahura Mazda, called to-
gether a meeting of the celestial Yazatas in the
Airyana Vaégé of high renown, by the Vanguhi
Daitya 3.

The fair Yima, the good shepherd, called together
a meeting of the best of the mortals *, in the Airyana
Vaégé of high renown, by the Vanguhi Daitya.

To that meeting came Ahura Mazda, in the
Airyana Vaég6 of high renown, by the Vanguhi
Daitya ; he came together with the celestial Yazatas.

To that meeting came the fair Yima, the good
shepherd, in the Airyana Vaég6 of high renown, by
the Vanguhi Ddaitya; he came together with the
best of the mortals.

22 (46). And Ahura Mazda spake unto Yima,
saying :

‘O fair Yima,son of Vivanghat! Upon the material
world the evil winters are about to fall, that shall
bring the fierce, deadly frost; upon the material
world the evil winters ὁ are about to fall, that shall

ὁ § 20 belongs to the Commentary. See Fracments to the
Vendidad.

3 See Farg. I, notes to § 2.

* The best types of mankind, chosen to live in the Var during
the MalkésAn and repeople the earth when the Var opens.

4 The Commentary has here Malkés4n, a word wrongly identified
with the Hebrew Malqé6s, which designates the beneficent autumn
rains. Malkésan are the winters let loose by a demon or wizard
named Malkés, in Zend Mahrkfsha ‘the death-causing’ (see
Westergaard’s Fragments, VIII).

16 VENDIDAD.

make snow-flakes fall thick, even an aredvt deep on
the highest tops of mountains’.

23 (52). ‘And the beasts that live in the wilder-
ness*, and those that live on the tops of the
mountains ὃ, and those that live in the bosom of the
dale ‘ shall take shelter in underground abodes.

24 (57). ‘Before that winter, the country would
bear plenty of grass for cattle, before the waters
had flooded it. Now after the melting of the snow,
O Yima, a place wherein the footprint of a sheep
may be seen will be a wonder in the world.

25 (61). ‘Therefore make thee a Vara, long as
a riding-ground on every side of the square’, and
thither bring the seeds of sheep and oxen, of men,
of dogs, of birds, and of red blazing fires ὅ.

‘Therefore make thee a Vara, long as a riding-
ground on every side of the square, to be an abode
for men; a Vara, long as a riding-ground on every
side of the square, for oxen and sheep.

26 (65) ‘There thou shalt make waters flow in a
bed a hathra long; there thou shalt settle birds, on
the green that never fades, with food that never
fails. There thou shalt establish dwelling-places,
consisting of a house with a balcony, a courtyard,
and a gallery’.

? «Even where it (the snow) is least, it will be one Vitasti two
fingers deep’ (Comm.); that is, fourteen fingers deep.

3 The Comm. has, strangely enough, ‘ for instance, Isp&h&n.’

5. «For instance, Ap&rsén (the Upairisaéna or Hind@-KOsh).’

4 ‘For instance, Khorastan (the plain of Khorasan).’

δ «Two hAthras long on every side’ (Comm.) A hathra is
about an English mile.

* That is to say, specimens of each species.

" The last three words are ἅπαξ λεγόμενα of doubtful meaning.

FARGARD It. 17

27 (70). ‘Thither thou shalt bring the seeds of
men and women, of the greatest, best, and finest
on this earth?; thither thou shalt bring the seeds of
every kind of cattle, of the greatest, best, and finest
on this earth.

28 (74). ‘Thither thou shalt bring the seeds of
every kind of tree, of the highest of size and sweetest
of odour on this earth *; thither thou shalt bring the
seeds of every kind of fruit, the best of savour and
sweetest of odour®, All those seeds shalt thou bring,
two of every kind, to be kept inexhaustible there, so
long as those men shall stay in the Vara.

29 (80). ‘There shall be no humpbacked, none
bulged forward there ; no impotent, no lunatic; no
one malicious, no liar; no one spiteful, none jealous ;
no one with decayed tooth, no leprous to be pent
up‘, nor any of the brands wherewith Angra Mainyu
stamps the bodies of mortals ὅδ,

30 (87). ‘In the largest part of the place thou
shalt make nine streets, six in the middle part, three
in the smallest. To the streets of the largest part
thou shalt bring a thousand seeds of men and
women ; to the streets of the middle part, six hun-

1 The best specimens of mankind, to be the origin of the more
perfect races of the latter days.

* «The highest of size, like the cypress and the plane-tree ; the
sweetest of odour, like the rose and the jessamine’ (Comm.)

3 ‘The best of savour, like the date; the sweetest of odour, like
the citron’ (Comm.)

* © A man, afflicted with leprosy, is not allowed to enter a town and
mix with the other Persians’ (Herod. I, 138; he was supposed to
have sinned against the sun). Ctesias has a tale of how Megabyzes
escaped his enemies by simulating leprosy.

5 In order that the new mankind may be exempt from all moral
and physical deformities.

[4] ς

18 ; VENDIDAD.

dred; to the streets of the smallest part, three
hundred', That Vara thou shalt seal up with thy
golden seal, and thou shalt make a door, and a
window self-shining within.’

31 (93). Then Yima said within himself: ‘ How
shall I manage to make that Vara which Ahura
Mazda has commanded me to make?’

And Ahura Mazda said unto Yima: ‘O fair
Yima, son of Vivanghat! Crush the earth with
a stamp of thy heel, and then knead it with thy
hands, as the potter does when kneading the potter's
clay 3.

[32. And Yima did as Ahura Mazda wished ;
he crushed the earth with a stamp of his heel, he
kneaded it with his hands, as the potter does when
kneading the potter’s clay*.]

33 (97). And Yima made a Vara, long as a riding-
ground on every side of the square. There he
brought the his of sheep and oxen, of men, of
dogs, of birds, and of red blazing fires. . He made
a Vara, long as a riding-ground on every side of
the square, to be an abode for men; a Vara, long as
a riding-ground on every side of the square, for
oxen and sheep.

34 (101). There he made waters flow in a bed
a hathra long; there he settled birds, on the green
that never fades, with food that never fails. There

1 This division of the Var into three quarters very likely answers
the distinction of the three classes.

3 In the Shah Namah Gamshid teaches the Divs to make and
knead clay ‘by mixing the earth with water;’ and they build
palaces at his bidding. It was his renown, both as a wise king
and a great builder, that caused the Musulmans to identify him
with Solomon.

* From the Vendidéd Sada,

FARGARD II. 19

he established dwelling-places, consisting of a house
with a balcony, a courtyard, and a gallery.

35 (106). There he brought the seeds of men and
women, of the greatest, best, and finest on this
earth; there he brought the seeds of every kind of
cattle, of the greatest, best, and finest on this earth.

36 (110). There he brought the seeds of every
kind of tree, of the highest of size and sweetest of
odour on this earth; there he brought the seeds of
every kind of fruit, the best of savour and sweetest
of odour. All those seeds he brought, two of every
kind, to be kept inexhaustible there, so long as
those men shall stay in the Vara.

37 (116). And there were no humpbacked, none
bulged forward there; no impotent, no lunatic; no
one malicious, no liar; no one spiteful, none jealous ;
no one with decayed tooth, no leprous to be pent
up, nor any of the brands wherewith Angra Mainyu
stamps the bodies of mortals.

38 (123). In the largest part of the place he made
nine streets, six in the middle part, three in the
smallest. To the streets of the largest part he
brought a thousand seeds of men and women; to
the streets of the middle part, six hundred; to the
streets of the smallest part, three hundred. That
Vara he sealed up with the golden ring, and he
made a door, and a window self-shining within.

39 (129). O Maker of the material world, thou
Holy One! What are the lights that give light in
the Vara which Yima made ?

40 (131). Ahura Mazda answered: ‘There are
uncreated lights and created lights‘. The one

1 The endless light, which is eternal, and artificial lights. The
Commentary has here the following Zend quotation: ‘The un-
“C2

20 VEND{pDAD.

thing missed there is the sight of the stars, the moon,
and the sun?, and a year seems only as a day *.

41 (133). ‘Every fortieth year, to every couple
two are born, a male and a female*® And thus it
is for every sort of cattle. And the men in the
Vara which Yima made live the happiest life δ᾽

42 (137). O Maker of the material world, thou
Holy One! Who is he who brought the Religion
of Mazda into the Vara which Yima made ?

Ahura Mazda answered: ‘It was the bird Kar-
shipta ὅ, O holy Zarathustra!’

43 (140). O Maker of the material world, thou

created light shines from above; all the created lights shine from
below,

1 The people in the Var cannot see them, since the Var is
underground. ‘That is why the Var has lights of its own.

2 As there is no daily revolution of the sun.

5 Cf, the description of Iran-vég according to a later source, the
Mainy6-i-khard (as translated by West): ‘ Hérmezd created Zra-véz
better than the remaining places and districts; and its goodness
was this, that men’s life is three hundred years; and cattle and
sheep, one hundred and fifty years; and their pain and sickness are
little, and they do not circulate falsehood, and they make no
lamentation and weeping; and the sovereignty of the demon of
Avarice, in their body, is little, and in ten men, if they eat one loaf,
they are satisfied; and in every forty years, from one woman and
one man, one child is born ; and their law is goodness, and religion
the primeval religion, and when they die, they are righteous
(=blessed); and their chief is G6patshah, and the ruler and king
is Srésh’ (XLIV, 24).

* «They live there for 150 years; some say, they never die ἢ
(Comm.)

5 «The bird Karshipta dwells in the heavens: were he living on
the earth, he would be the king of birds. He brought the Religion
into the Var of Yima, and recites the Avesta in the language of
birds’ (Bund, XIX and XXIV). The Comm. identifies the Kar-
shiptan with the Aakhravak, that is the Kakravaka of poetical
reputation in India.

|
\

—

FARGARD III. 21

Holy One! Who are the Lord and the Master

there ?
Ahura Mazda answered : ‘ Urvatad-nara!, O Zara-
thustra ! and thyself, Zarathustra.’

Farcarp III.

The Earth.

‘Les Guébres,’ says Chardin (ed. Langles, VIII, 358), ‘ regardent
Yagriculture,non seulement comme une profession belle et innocente,
mais aussi comme méritoire et noble, et ils croient que c’est la
premiere de toutes les vocations, celle pour quoi le Dieu souverain
et les dieux inférieurs, comme ils parlent, ont le plus de complaisance
et qu’ils recompensent le plus largement. Cette opinion, tournée .
en.créance parmi eux, fait qu’ils se portent naturellement ἃ travailler
ἃ la terre et qu’ils s’y exercent le plus: leurs prétres leur enseignent
que la plus vertueuse activité est d’engendrer des enfants (cf. Farg.
IV, 47) et aprés de cultiver une terre qui serait en friche (cf. infra,
§ 4), de planter un arbre soit fruitier, soit autre.’

The classical writers (Xenophon, Oeconomica, IV, 4 seq.;
Polybius, X, 28, quoted § 4, note) express themselves to the same
effect, and their testimony has been lately corroborated, in a most
unexpected way, by a Greek inscription *, emanating from no less
an authority than King Darius himself, who congratulates his
satrap in Asia Minor, Gadates, ‘for working well the King’s earth
and transplanting in lower Asia the fruits of the country beyond

1 Zarathustra had three sons during his lifetime, Isad-vAstra,
Hvare-Aithra, and Urvatad-nara, who were respectively the fathers
and chiefs of the three classes, priests, warriors, and husbandmen.
Urvatad-nara, as a husbandman, was chosen to be the ahu or
temporal Lord of the Var, on account of the Var being under-
ground. Zarathustra, as a heavenly priest, was, by right, the ratu
or Spiritual Lord in Airyana Vaég6, where he founded the Religion
by a sacrifice (Bund. XXXITII and Introd. III, 15).

3 Discovered at Deremendjik, near Magnesia, on the Maeander:
by Cousin and Deschamps (Bulletin de Correspondance hellénique,
XIII, 529).

22 VEND{DAD.

Euphrates (ὅτι τὴν ἐμὴν ἐκπονεῖς γῆν, τοὺς πέραν Ἑὐφράτου καρποὺς ἐπὶ
τὰ κάτω τῆς ᾿Ασίας μέρη καταφυτεύω»).

The third Fargard may serve as ἃ Commentary to those texts.
The principal subject is, as the Dinkard has it:

What comforts most the Genius of the Earth (§§ 1-6)?

What discomforts most the Genius of the Earth (§§ 7-11)?

What rejoices the Earth most (δὲ 12-35)?
In each of these three developments a series of five objects is con-
sidered. Series I and II, though expressed in symmetrical terms,
do not answer one another: there is greater symmetry, as to the
ideas, between the second series and the third. Series I and II
are a dry enumeration. The third series contains two interesting
digressions, one on the funeral laws (§§ 14-21), and the other on
the sanctity of husbandry (δὲ 24-33).

The Fargard ends with a development forbidding the burial of
the dead (§§ 36-42): it is a sort of commentary to § 8.

The subject of this chapter has become a commonplace topic
with the Parsis, who have treated it more or less antithetically in
the Mainy6-i-khard (chaps. V and VI) and in the Rav4ets (Gr.
Rav. pp. 434-437)

I.

1. O Maker of the material world, thou Holy
One! Which is the first place where the Earth!
feels most happy ?

Ahura Mazda answered: ‘It is the place whereon
one of the faithful steps forward, O Spitama Zara-
thustra! with the log in his hand 53, the Baresma® in
his hand, the milk‘ in his hand, the mortar ® in his

1 «The Genius of the Earth’ (Comm.)

3 The wood for the fire altar.

8 The Baresma (now called barsom) is a bundle of sacred
twigs which the priest holds in his hand while reciting the
prayers. (See Farg. XIX, 18 seq. and notes.)

* The so-called giv or givim, one of the elements of the
Haoma sacrifice.

δ The H4vana or mortar used in crushing the Haoma or
Hém.

FARGARD III. 23

hand, lifting up his voice in good accord with reli-
gion, and beseeching Mithra’, the lord of the roll-
ing country-side, and Rama /7v4stra?.’

2, 3 (6-10). O Maker of the material world, thou
Holy One! Which is the second place where the
Earth feels most happy ?

Ahura Mazda answered: ‘It is the place whereon
one of the faithful erects a house with a priest
within 5, with cattle, with a wife, with children, and
good herds within; and wherein afterwards the
cattle continue to thrive, virtue to thrive‘, fodder to
thrive, the dog to thrive, the wife to thrive, the
child to thrive, the fire to thrive, and every blessing
of life to thrive.’

4 (11). O Maker of the material world, thou
Holy One! Which is the third place where the
Earth feels most happy ?

Ahura Mazda answered : ‘It is the place where
one of the faithful sows most corn, grass, and fruit,
O Spitama Zarathustra! where he waters ground
that is dry, or drains ground that is too wet 5’

1 Mithra, the Persian Apollo, sometimes like him identified with
the Sun, is invoked here as making the earth fertile. ‘Why do not
you worship the Sun? asked king Yazdgard the Christians. Is he
not the god who lights up with his rays all the world, and through
whose warmth the food of men and cattle grows ripe?’ (Elisaeus.)

* The god that gives food its savour: he is an acolyte to
Mithra.

* With the domestic chaplain (the Panthakf).

4 By the performance of worship.

* Under the Achaemanian kings countrymen who brought water
to places naturally dry received the usufruct of the ground for five
generations (Polybius, X, 28). But for those underground canals
(called Kanfts), which bring water from the mountains all through
the Iranian desert, Persia would starve.

24 VENDIDAD.

5 (15). O Maker of the material world, thou
Holy One! Which is the fourth place where the
Earth feels most happy ?

Ahura Mazda answered: ‘It is the place where
there is most increase of flocks and herds,’

6 (18). O Maker of the material world, thou
Holy One! Which is the fifth place where the
Earth feels most happy ?

Ahura Mazda answered: ‘It is the place where
flocks and herds yield most dung.’

II.

7 (21). O Maker of the material world, thou
Holy One! Which is the first place where the
Earth feels sorest grief ?

Ahura Mazda answered: ‘It is the neck of Are-
zira1, whereon the hosts of fiends rush forth from
the burrow of the Drug ®.’

8 (25). O Maker of the material world, thou
Holy One! Which is the second place where the
Earth feels sorest grief?

Ahura Mazda answered : ‘It is the place wherein
most corpses of dogs and of men lie.buried *.’

1 The neck of Ατγεζῦγα (Arezfrahé grfva) is ‘a mount at the
gate of hell, whence the demons rush forth’ (Bund. XII, 8;
D&distin XXXIII, 5); it is also called ‘the -head of Arezfira’
(Farg. XIX, 45), or ‘the back of Arezfra’ (Bund. XII, 2).
Arezfira was a fiend, son of Ahriman, who was killed by the first
man, Gayémard (Mainy6-i-khard XXVII, 15). The mount named
from him lies in the North (which is the seat of the demons): it
seems to belong to the Alborz chain, like the Dam4vand (Bund.
XII, 8), where Azi Dahdka was bound (Farg. I, 18, notes).

* Hell, the Drug being assimilated to a burrowing Khrafstra.
Cf. Farg. VII, 24.

5 ‘It is declared in the good religion, that, when they conceal

FARGARD ΠῚ. 25

9 (28). O Maker of the material world, thou
Holy One! Which is the third place where the
Earth feels sorest grief?

Ahura Mazda answered: ‘It is the place whereon
stand most of those Dakhmas on which the corpses
of men are deposited.’

10 (31). O Maker of the material world, thou
Holy One! Which is the fourth place where the
Earth feels sorest grief ?

Ahura Mazda answered: ‘It is the place wherein
are most burrows of the creatures of Angra
Mainyu ®.’

11 (34). O Maker of the material world, thou
Holy One! Which is the fifth place where the
Earth feels sorest grief ?

Ahura Mazda answered: ‘It is the place whereon

a corpse beneath the ground, Spend4rmad, the archangel, shudders ;
it is just as severe as a serpent or scorpion would be to any one in
a sleeping-garment, and it is also just like that to the ground.
When thou makest a corpse beneath the ground as it were
apparent, thou makest the ground liberated from that affliction’
(Saddar XXXIII, tr. by West, in the Sacred Books of the East,
XXIV). Cf. Vd. VI, 51; VII, 45.

1 With regard to Dakhmas, see Farg. VI, 45. ‘Nor is the
Earth happy at that place whereon stands a Dakhma with corpses
upon it; for that patch of ground will never be clean again till the
day of resurrection’ (Gr. Rav. 435, 437). Although the erection
of Dakhmas is enjoined by the law, yet the Dakhma in itself is as
unclean as any spot on the earth can be, since it is always in
contact with the dead (cf. Farg. VII, 55). The impurity which
would otherwise be scattered over the whole world, is thus brought
together to one and the same spot. Yet even that spot, in spite of
the Ravéet, is not to lie defiled for ever, as every fifty years the
Dakhmas ought to be pulled down, so that their sites may be
restored to their natural purity (see Farg. VII, 49 seq. and this
Farg. ὃ 13).

3 ‘Where there are most Khrafstras’ (noxious animals).

26 VENDIDAD.

the wife and children of one of the faithful', O
Spitama Zarathustra! are driven along the way of
captivity, the dry, the dusty way, and lift up a voice
of wailing.’

Il.

12 (38. O Maker of the material world, thou
Holy One! Who is the first that rejoices the
Earth with greatest joy?

Ahura Mazda answered: ‘It is he who digs out
of it most corpses of dogs and men 2%’

13 (41). O Maker of the material world, thou
Holy One! Who is the second that rejoices the
Earth with greatest joy?

Ahura Mazda answered: ‘It is he who pulls
down most of those Dakhmas on which the corpses
of men are deposited 3,’

14 (44). Let no man alone by himself‘ carry
a corpse’, Ifa man alone by himself carry a corpse,

1 Killed by an enemy.

* This joy answers the second grief of the earth (δ 8; cf. note).
There is no counterpart given to the first grief (§ 7), because, as the
Commentary naively expresses it, ‘it is not possible now so to dig out
hell,’ which will be done at the end of the world (Bund. XXX, 32).

5 This answers the third grief (§ 9; cf. note).

“ No ceremony in general can be performed by one man alone.
Two Mobeds are wanted to perform the Vendfd4d service, two
priests for the Barashnfim, two persons for the Sag-dfd (Anquetil,
II, 584 n.) It is never good that the faithful should be alone, as
the fiend is always lurking about, ready to take advantage of any
moment of inattention. If the faithful be alone, there is no one to
make up for any negligence and to prevent mischief arising from it.
Never is the danger greater than in the present case, when the
fiend is close at hand, and in direct contact with the faithful.

5 A corpse from which the Nasu has not been expelled by the
Sag-did ceremony (described Vd. VIII, 14-22).

FARGARD III. 27

the Nasu? rushes upon him, to defile him, from the
nose of the dead, from the eye, from the tongue,
from the jaws, from the sexual organs, from the
hinder parts. This Drug Nasu falls upon him,
[stains him] even to the end of the nails, and he is
unclean, thenceforth, for ever and ever.

15 (49). O Maker of the material world, thou
Holy One! What shall be the place of that man
who has carried a corpse [alone] *?

Ahura Mazda answered: ‘It shall be the place
on this earth wherein is least water and fewest
plants, whereof the ground is the cleanest and the
driest and the least passed through by flocks and
herds, by the fire of Ahura Mazda, by the conse-
crated bundles of Baresma, and by the faithful 3,’

16 (55). O Maker of the material world, thou
Holy One! How far from the fire? How far from
the water? How far from the consecrated bundles
of Baresma? How far from the faithful ?

17 (57). Ahura Mazda answered: ‘ Thirty paces
from the fire, thirty paces from the water, thirty
paces from the consecrated bundles of Baresma,
three paces from the faithful.

1 The word Nasu has two meanings: it means either the corpse
(nasai), or the corpse-demon (the Drug Nasu, that is to say the
demon who takes possession of the dead body and makes his
presence felt by the decomposition of the body and infection).

* He cannot purify himself like the Nas&-s4lar (Vd. VIII, 13).
‘He who carries a man, knowing that the man is dead and that
the Sag-did has not been performed, commits a sin worthy of
death (margarz4n).’ As the absence of Sag-did makes the in-
fection worse, it is the same crime as if a man were to introduce
a plague into the country.

8. To avoid any contact of that man with pure beings.

* A pace (g&ma) is as much as three feet (padha; Vd. IX, 8).

28 VENDIDAD.

18, 19 (58-63). ‘There, on that place, shall the
worshippers of Mazda erect an enclosure', and
therein shall they establish him with food, therein
shall they establish him with clothes, with the
coarsest food and with the most worn-out clothes.
That food he shall live on, those clothes he shall
wear, and thus shall they let him live, until he has
grown to the age of a Hana, or of a Zaurura, or of
a Pairista-khshudra *.

20, 21 (64-71). ‘And when he has grown to the
age of a Hana, or of a Zaurura’, or of a Pairista-
khshudra, then the worshippers of Mazda shall
order a man strong, vigorous, and skilful *, to cut the
head off his neck, in his enclosure on the top of
the mountain : and they shall deliver his corpse unto
the greediest of the corpse-eating creatures made by
the beneficent Spirit, unto the vultures, with these
words: “ The man here has repented of all his evil
thoughts, words, and deeds. If he has committed
any other evil deed, it is remitted by his repentance®:
if he has committed no other evil deed, he is absolved
by his repentance, for ever and ever.”’

1 The Armest-g4h, the place for the unclean; see Introd. V, 15.

* Hana means, literally, ‘an old man;’ Zaurura, ‘a man
broken down by age;’ Pairista-khshudra, ‘one whose seed is
dried up.’ These words have acquired the technical meanings of
“fifty, sixty, and seventy years old.’

* When he is near his death. The carrier alone (@vak-bar),
being margarz4n (see p. 27, ἢ. 2), ought to have been put to death
at once. The rigour of theory was abated in practice and delayed
to the moment when the guilty man was to have paid to nature the
debt due to religion.

‘ ‘Trained to operations of that sort’ (Comm.) ; a headsman.

* Perhaps : ‘to flay him alive and cut off his head.’ Cf. Farg. IX,
49, text and note.

4 By the performance of the Patet.

FARGARD III. 29

22 (72). O Maker of the material world, thou
Holy One! Who is the third that rejoices the
Earth with greatest joy?

Ahura Mazda answered: ‘It is he who fills up
most burrows of the creatures of Angra Mainyu.’

23 (75). O Maker of the material world, thou
Holy One! Who is the fourth that rejoices the
Earth with greatest joy ?

Ahura Mazda answered : ‘It is he who sows most
corn, grass, and fruit, O Spitama Zarathustra! who |
waters ground that is dry, or drains ground that is
too wet?

24 (79). ‘Unhappy is the land that has long lain
unsown with the seed of the sower and wants
a good husbandman, like a well-shapen maiden who
has long gone childless and wants a good husband.

25 (84). ‘He who would till the earth, O Spitama
Zarathustra! with the left arm and the right, with
the right arm and the left, unto him will she bring
forth plenty of fruit: even as it were a lover sleep-
ing with his bride on her bed; the bride will bring
forth children, the earth will bring forth plenty of
fruit 5,

26, 27 (87-90). ‘He who would till the earth,
O Spitama Zarathustra! with the left arm and the
right, with the right arm and the left, unto him thus
says the Earth: “Ο thou man! who dost till me
with the left arm and the right, with the right arm
and the left, here shall I ever go on bearing, bring-

? This joy answers the fourth grief of the earth (δ 10).

3. This is identical with ὃ 4, which is developed in the following
clauses (δὲ 24-34).

5 The text has: ‘she brings either a son or plenty of fruit,’ she
being either the woman or the earth.

20 VvENDIDAD.

ing forth all manner of food, bringing corn first to
thee }.”

28, 29 (91-95). ‘He who does not till the earth,
O Spitama Zarathustra! with the left arm and the
right, with the right arm and the left, unto him thus
says the Earth: “O thou man! who dost not till
me with the left arm and the right, with the right
arm and the left, ever shalt thou stand at the door
of the stranger, among those who beg for bread ;
the refuse and the crumbs of the bread are brought
unto thee %, brought by those who have profusion of
wealth.”’

30 (96). O Maker of the material world, thou
Holy One! What is the food that fills the Religion
of Mazda? ?

Ahura Mazda answered: ‘It is sowing corn again
and again, O Spitama Zarathustra !

31 (99). ‘He who sows corn, sows righteousness :
he makes the Religion of Mazda walk, he suckles
the Religion of Mazda; as well as he could do with
a hundred man’s feet, with a thousand woman's
breasts ‘, with ten thousand sacrificial formulas °.

32 (105). ‘When barley was created, the Daévas

1 ‘When something good grows up, it will grow up for thee
first? (Comm.) Perhaps: ‘bringing to thee profusion of corn’
(‘some say, she will bring to thee 15 for 10;’ Comm.)

* ‘They take for themselves what is good and send to thee
what is bad’ (Comm.)

* Literally, ‘ What is the stomach of the law?’

‘ «He makes the Religion of Mazda as fat as a child could be
made by means of a hundred feet, that is to say, of fifty servants
walking to rock him ; of a thousand breasts, that is, of five hundred
nurses’ (Comm.)

5 With the recitation of 10,000 Yénghé h4tam, that is to say, as
if one had performed for his weal as many sacrifices as contain
10,000 Yénghé hétam.

FARGARD III. 31

started up’; when it grew’, then fainted the Daévas’
hearts; when the knots came, the Daévas groaned;
when the ear came, the Daévas flew away‘. In that
house the Daévas stay, wherein wheat perishes ὅ,
It is as though red hot iron were turned about in
their throats, when there is plenty of corn *,

33 (111). ‘ Then let people learn by heart this holy
saying: “ No one who does not eat, has strength to
do heavy works of holiness’, strength to do works
of husbandry, strength to beget children. By eating
every material creature lives, by not eating it dies
away.”’

34 (116). O Maker of the material world, thou
Holy One! Who is’ the fifth that rejoices the
Earth with greatest joy ?

Ahura Mazda answered: ‘[It is he who kindly
and piously gives*® to one of the faithful who tills
the earth,] O Spitama Zarathustra !

35 (118). ‘He who would not kindly and piously
give to one of the faithful who tills the earth, O
Spitama Zarathustra! Speata Armaiti® will throw
him down into darkness, down into the world of woe,
the world of hell, down into the deep abyss ?°.’

1

John Barleycorn got up again,

And sore pape them all.

* Doubtful. 5 Doubtful.

4 The general meaning of the sentence is how the Dévs are
broken down ‘by the growing, the increasing, and the ripening of
the corn’ (Dinkard, 1. 1. § 10).

5 Doubtful. * Doubtful.

7 «Like the performance of the dvazda hémAst’ (the longest
and most cumbersome of all Zoroastrian ceremonies).

ὁ The Ashé-d4d or alms. The bracketed clause is from the
Vendid4d Sada.

3 The Genius of the Earth offended.

3° Conjectural translation, -

32 vENDIDAD.

IV.

36 (122). O Maker of the material world, thou
Holy One! Ifa man shall bury in the earth either
the corpse of a dog or the corpse of a man, and if
he shall not disinter it within half a year, what is
the penalty that he shall pay ?

Ahura Mazda answered: ‘Five hundred stripes
with the Aspahé-astra?, five hundred stripes with
the Sraoshé-Zarana 1.’

37 (126). O Maker of the material world, thou
Holy One! Ifa man shall bury in the earth either
the corpse of a dog or the ¢orpse of a man, and if
he shall not disinter it within a year, what is the
penalty that he shall pay ?

Ahura Mazda answered: ‘A thousand stripes
with the Aspahé-astra, a thousand stripes with the
Sraosh6-Aarana.’

38 (130). O Maker of the material world, thou
Holy One! Ifa man shall bury in the earth either
the corpse of a dog or the corpse of a man, and if
he shall not disinter it within the second year, what
is the penalty for it? What is the atonement for
it? What is the cleansing from it ?

39 (135). Ahura Mazda’ answered: ‘For that
deed there is nothing that can pay, nothing that can
atone, nothing that can cleanse from it; it is a
trespass for which there is no atonement, for ever
and ever.’

40 (137). When is it so?

‘It is so, if the sinner be a professor of the

1 See Introduction.

FARGARD III. 33

Religion of Mazda, or one who has been taught
in it’,

‘But if he be not a professor of the Religion of
Mazda, nor one who has been taught in it, then his
sin is taken from him, if he makes confession of the
Religion ‘of Mazda and resolves never to commit
again such forbidden deeds ὃ.

41 (142). ‘The Religion of Mazda indeed, O
Spitama Zarathustra! takes away from him who
makes confession of it the bonds of his sin‘; it takes
away (the sin of) breach of trust5; it takes away (the
sin of) murdering one of the faithful®; it takes away
(the sin of) burying a corpse”; it takes away (the
sin of) deeds for which there is no atonement; it
takes away the worst sin of usury ὃ; it takes away
any sin that may be sinned.

1 A born Zoroastrian or a catechist : in both cases, he must have
known that he was committing sin.

3 He did not know that he was committing sin.

5 He makes Patet and says to himself, ‘I will never henceforth
sin again’ (Comm.)

4 If not knowingly οι οᾶ: see ὃ 40 and the following notes.

® Doubtful. From the Commentary it appears that draosha
must have meant a different sort of robbery: ‘He knows that it is
forbidden to steal, but he fancies that robbing the rich to give to the
poor is a pious deed ’ (Comm.)

* Or better, ‘a Mazdean,’ but one who has committed a capital
crime ; ‘he knows that it is allowed to kill the margarz4n, but he
does not know that it is not allowed to do so without an order
from the judge.’ Cf. VIII, 74 note.

7 * He knows that it is forbidden to bury a corpse; but he fancies
that if one manages so that dogs or foxes may not take it to the fire
and to the water, he behaves piously ’ (Comm.)—He fancies that the
prohibition of burying the dead is meant only for the protection of
the fire and the water, not of the earth herself.

® Or, possibly, ‘the sin of usury.’ ‘He knows that it is lawful

[4] D

24 VEND{DAD.

42 (149). ‘In the same way the Religion of
Mazda, O Spitama Zarathustra! cleanses the faith-
ful from every evil thought, word, and deed, as
a swift-rushing mighty wind cleanses the plain.

‘So let all the deeds he doeth be henceforth good,
O Zarathustra! a full atonement for his sin is
effected by means of the Religion of Mazda.’

FARGARD IV.

Contracts and Outrages.

This Fargard is the only one in the Vendfdad that deals strictly
with legal objects.

Ia. Classification of the contracts according to the value of their
object (δ 2).—A contract is cancelled by paying the amount of the
contract higher by one degree (δὲ 3-4).

Religious responsibility of the family for the breach of a contract
by one of its members (§§ 5-10).

Punishment of the Mihir-Drug (one who breaks a contract),
(δὲ 11-16).

114. Definition of the outrages known as 4gerepta (threatening
attitude), avaoirista (assault), aredus (blows), (§ 17).

Penalties for menaces (§§ 18-21); for assaults (§§ 22-25); for
blows (§§ 26-29); for wounds (§§ 30-33); for wounds causing
blood to flow (§§ 34-36); for broken bones (§§ 37-39); for man-
slaughter (§§ 40-43).

III a. Contract of charity to co-religionists (δὲ 44-45).

IVa. Heinousness of false oath (§ 46).

III b. Dignity of wealth; of marriage; of physical weal(§§ 47-49 a).

IV b. Heinousness of false oath. Ordeal (§§ 49 b-g5).

Part of this Fargard has been made unduly obscure by the trans-
position of § 46, wrongly inserted between the clause on charity
(§§ 44-45) and the corresponding development on the dignity of
material goods. This transposition is found in all known manu-
scripts and belonged to the older text from which they are derived.

to take high interest, but he does not know that it is not lawful to
do so from the faithful’ (Comm.)
1 «From chaff’ (Comm.)

—

FARGARD IV. 35

I.

1. He that does not restore a loan to the man
who lent it, steals the thing and robs the man'. This
he doeth every day, every night, as long as he keep
in his house his neighbour's property, as though it
were his own *.

La.

2 (4). O Maker of the material world, thou Holy

One! How many in number are thy contracts, O
Ahura Mazda ?

Ahura Mazda answered: ‘ They are six in num-
ber, O holy Zarathustra*. The first is the word-
contract ὁ; the second is the hand-contract®; the
third is the contract to the amount of a sheep*; the

1 ‘He is a thief when he takes with a view not to restore; he is .
a robber when, being asked to restore, he answers, I will not’
(Comm.)

* Every moment that he holds it unlawfully, he steals it anew.
‘The basest thing with Persians is to lie ; the next to it is to be in
debt, for this reason among many others, that he who is so, must
needs sink to lying at last’ (Herod. I, 183). The debtor in ques-
tion is of course the debtor of bad faith, ‘he who says to a man,
Give me this, I will restore it to thee at the proper time, and he
says to himself, I will not restore it’ (Comm.)

5 At first view it seems as if the classification were twofold, the
contracts being defined in the first two clauses by their mode of
being entered into, and in the last four by their amount. Yet it
. appears from the following clauses that even the word-contract and
the hand-contract are indicative of a certain amount, which, however,
the commentators did not, or were unable to, determine.

4 The word-contract may be a contract of which the object are
words: the contract of jadang6i (ukhdhé -vaéah), by which one
offers to speak and intervene for some one’s benefit, or the contract
between master and pupil (for teaching the sacred texts).

* The contract for hiring labour (?).

* ‘Viz. to the amount of 3 istfrs [in weight], (Comm.) An
istir (στατήρ) is as much as 4 dirhems (δραχμή).

D2

VENDIDAD.

| ὃ
Oo

fourth is the contract to the amount of an ox'; the
fifth is the contract to the amount of a man?; the
sixth is the contract to the amount of a field 8,4 field
in good land, a fruitful one, in good bearing ‘.’

3 (13). The word-contract is fulfilled by words of
mouth.

It is cancelled by the hand-contract ; he shall give
as damages the amount of the hand-contract.

4 (16). The hand-contract is cancelled by the
sheep-contract ; he shall give as damages the amount
of the sheep-contract.

The sheep-contract is cancelled by the ox-con-
tract; he shall give as damages the amount of the
ox-contract.

The ox-contract is cancelled by the man-contract;
he shall give as damages the amount of the man-
contract.

The man-contract is cancelled by the field-con-
tract ; he shall give as damages the amount of the
field-contract.

5 (24). O Maker of the material world, thou Holy
One! Ifa man break the word-contract, how many
are involved in his sin δὴ

1 «To the amount of 12 istfrs (=48 dirhems),’ (Comm.)

* Τὸ the amount of 500 dirhems,’ The exact translation
would be rather, ‘The contract to the amount of a human being’
(promise of marriage).

5 “Upwards of goo istirs.’

‘ A sort of gloss added to define more accurately the value of
the object, and to indicate that it is greater than that of the pre-
ceding one.

5 Literally, how much is involved? The joint responsibility of
the family was a principle in the Persian law: ‘ Leges apud eos
impendio formidatae, et abominandae aliae, per quas ob noxam
unius omnis propinquitas perit’ (Am. Marcellinus XXIII, 6).

FARGARD IV. 37

Ahura Mazda answered: ‘His sin makes his
Nab4nazdistas? answerable for three hundred
(years) ὁ.

6 (26). O Maker of the material world, thou Holy
One! Ifa man break the hand-contract, how many
are involved in his sin ?

Ahura Mazda answered: ‘His sin makes his
NabAnazdistas answerable for six hundred (years) *.’

7 (28). O Maker of the material world, thou Holy
One! Ifa man break the sheep orate how many
are involved in his sin ?

Ahura Mazda answered: ‘ His sin ΒΕ his Na-
banazdistas answerable for seven hundred (years) *.’

8 (30). O Maker of the material world, thou Holy
One! Ifa man break the ox-contract, how many
are involved in his sin ?

Ahura Mazda answered : ‘ His sin makes his Na-
banazdistas answerable for eight hundred (years) δ᾽

2 The next of kin to the ninth degree.

* See § 11. This passage seems to have puzzled tradition.
The Commentary says, ‘How long, how many years, has one to
fear for the breach of a word-contract ?—the Nab4nazdistas have to
fear for three hundred years ;’ but it does not explain farther the
nature of that fear; it only tries to reduce the circle of that liability
to narrower limits: ‘only the son born after the breach is liable for
it; the righteous are not liable for it; when the father dies, the son,
if righteous, has nothing to fear from it.’ And finally, the Ravdets
leave the kinsmen wholly aside; the penalty falling entirely upon
the real offender, and the number denoting only the duration of his
punishment in hell: ‘He who breaks a word-contract, his soul shall
abide for three hundred years in hell’ (Gr. Rav. 94).

* See § 12. ‘His soul shall abide for six hundred years in hell’
(Gr. Rav. 1. 1.)

* See δ 13. ‘His soul shall abide for seven hundred years in
hell’ (Gr. Rav. 1. 1)

_ δ΄ See § 14. ‘His soul shall abide for eight hundred years in hell’

38 VEND{DAD.

9 (32). O Maker of the material world, thou Holy
One! Ifa man break the man-contract, how many
are involved in his sin ?

Ahura Mazda answered: ‘ His sin makes his Na-
banazdistas answerable for nine hundred (years) 1.᾽

10 (34). O Maker of the material world, thou
Holy One! Ifa man break the field-contract, how
many are involved in his sin?

Ahura Mazda answered: ‘ His sin makes his Na-
bAnazdistas answerable for a thousand (years) *.’

11 (36). O Maker of the material world, thou
Holy One! If a man break the word-contract,
what is the penalty that he shall pay ?

Ahura Mazda answered: ‘Three hundred stripes
with the Aspahé-astra, three hundred stripes with
the Sraoshé-Aarana °*.’

12 (39). O Maker of the material world, thou
Holy One! If aman break the hand-contract, what
is the penalty that he shall pay ?

Ahura Mazda answered: ‘Six hundred stripes
with the Aspahé-astra, six hundred stripes with the
Sraoshé-Zarana 4’

13 (42). O Maker of the material’ world, thou
Holy One! If a man break the sheep-contract,
what is the penalty that he shall pay?

Ahura Mazda answered: ‘ Seven hundred stripes
with the Aspahé-astra, seven hundred stripes with
the Sraoshé-Aarana 5.’

1 See ὃ 15. ‘His soul shall abide for nine hundred years in
hell.’

* See ὃ τό. ‘His soul shall abide for a thousand years in hell.’

> One tanffahr and a half, that is 1800 dirhems. See Introd.

‘ Three tanafOhrs, or 3600 dirhems.

5 Three tanffhrs and a half, or 4200 dirhems.

FARGARD IV. 39

14 (45). O Maker of the material world, thou
Holy One! If a man break the ox-contract, what
is the penalty that he shall pay ?

Ahura Mazda answered: ‘ Eight hundred stripes
with the Aspahé-astra, eight hundred stripes with
the Sraosh6é-éarana *’

15 (48). O Maker of the material world, thou
Holy One! Ifa man break the man-contract, what
is the penalty that he shall pay ?

Ahura Mazda answered : ‘ Nine hundred stripes
with the Aspahé-astra, nine hundred stripes with
the Sraoshé-Zarana *.’

16 (51). O Maker of the material world, thou
Holy One! Ifa man break the field-contract, what
is the penalty that he shall pay ?

Ahura Mazda answered: ‘A thousand stripes’
with the Aspahé-astra, a thousand stripes with the
Sraoshé-Zarana 8,’ ;

118.

17 (54). If a man rise up with a weapon in his

hand, it is an Agerepta 4, If he brandish it, it is

1 Four tan4fQhrs, or 4800 dirhems.

3 Four tanffihrs and a half, or 5400 dirhems.

3 Five tanffOhrs, or 6000 dirhems.

4 In this paragraph are defined the first three of the eight out-
rages with which the rest of the Fargard deals, Only these three
are defined, because they are designated by technical terms. We
subjoin the definitions of them found in a Sanskrit translation of
a Patet (Paris, Bibl. Nat. f. B. 5, 154), in which their etymological
meanings are better preserved than in the Zend definition itself :—

Agerepta, ‘seizing,’ is when a man seizes a weapon with a view
to smite another.

Avaoirista, ‘brandishing,’ is when a man brandishes a weapon
with a view to smite another.

Aredus is when a man actually smites another with a weapon,

40 vENDIDAD.

an Avaoirista. If he actually smite a man with
malicious aforethought, it is an Aredus. Upon the
fifth Aredus! he becomes a Peshétanu?®.

18 (58). O Maker of the material world, thou
Holy One! He that committeth an Agerepta, what
penalty shall he pay ?

Ahura Mazda answered: ‘Five stripes with
the Aspahé-astra, five stripes with the Sraoshé-
Aarana;

‘On the second Agerepta, ten stripes with
the Aspahé-astra, ten stripes with the Sraoshé-
Aarana ;

‘On the third, fifteen stripes with the Aspahé-astra,
fifteen stripes with the Sraosh6é-4arana.

19 (63). ‘On the fourth, thirty stripes with the
‘Aspahé-astra, thirty stripes with the Sraoshé-Aarana ;

‘On the fifth, fifty stripes with the Aspahé-astra,
fifty stripes with the Sraoshé-arana;

‘On the sixth, sixty stripes with the Aspahé-astra,
sixty stripes with the Sraoshé-£arana ;

‘On the seventh, ninety stripes with the Aspahé-
astra, ninety stripes with the Sraoshé-arana.’

20 (67). If a man commit an Agerepta for the
eighth time, without having atoned for the preced-
ing ὃ, what penalty shall he pay?

Ahura Mazda answered: ‘ He isa Peshétanu:
two hundred stripes with the Aspahé-astra, two hun-
dred stripes with the Sraoshé-Aarana.’

but without wounding him, or inflicts a wound which is healed
within three days.

1 Viz. on the sixth commission of it, as appears from ὃ 28.

3 He shall receive two hundred stripes, or shall pay 1200 dirhems
(see Introd.)

5. Literally, ‘ without having undone the preceding.’

FARGARD IV. 41

21 (70). If ἃ mancommit an Agerepta', and refuse
to atone for it *, what penalty shall he pay ὃ

Ahura Mazda answered: ‘ He is a Peshétanu :
two hundred stripes with the Aspahé-astra, two hun-
dred stripes with the Sraoshé-£arana.’

22 (73). O Maker of the material world, thou
Holy One! Ifa man commit an Avaoirista, what
penalty shall he pay ? :

Ahura Mazda answered: ‘Ten stripes with the
Aspahé-astra, ten stripes with the Sraoshé-Aarana ;

‘On the second Avaoirista, fifteen stripes with the
Aspahé-astra, fifteen stripes with the Sraosh6é-Zarana.

23 (75). ‘On the third, thirty stripes with the
Aspahé-astra, thirty stripes with the Sraoshé-éarana ;

‘On the fourth, fifty stripes with the Aspahé-astra,
fifty stripes with the Sraoshé-£arana ;

‘On the fifth, seventy stripes with the Aspahé-
astra, seventy stripes with the Sraoshé-Zarana ;

‘On the sixth, ninety stripes with the Aspahé-
astra, ninety stripes with the Sraoshé-£arana.’

24 (76). O Maker of the material world, thou
Holy One! If a man commit an Avaoirista for the
seventh time, without having atoned for the pre-
ceding, what penalty shall he pay?

Ahura Mazda answered: ‘He is a Peshétanu:
two hundred stripes with the Aspahé-astra, two
hundred stripes with the Sraoshé-éarana.’

25 (77). O Maker of the material world, thou
Holy One! If a man commit an Avaoirista, and
refuse to atone for it, what penalty shall he pay ?

1 Even though the Agerepta has been committed for the first
time.

3 Literally, ‘and does not undo it.’ If he does not offer himself
to bear the penalty, and does not perform the Patet (see Introd.)

42 VENDIDAD.

Ahura Mazda answered: ‘He is a Peshétanu:
two hundred stripes with the Aspahé-astra, two
hundred stripes with the Sraosh6é-4arana.’

26 (79). O Maker of the material world, thou
Holy One! If a mah commit an Aredus, what
penalty shall he pay?

Ahura Mazda answered: ‘ Fifteen stripes with the
Aspahé-astra, fifteen stripes with the Sraoshé-Zarana.

27 (81). ‘On the second Aredus, thirty stripes
with the Aspahé-astra, thirty stripes with the
Sraoshé-arana ;

‘On the third, fifty stripes with the Aspahé-astra,
fifty stripes with the Sraoshé-£arana ;

‘On the fourth, seventy stripes with the Aspahé-
astra, seventy stripes with the Sraoshé-£arana ;

‘On the fifth, ninety stripes with the Aspahé-
astra, ninety stripes with the Sraoshé-£arana.’

28. O Maker of the material world, thou Holy
One! If a man commit an Aredus for the sixth
time, without having atoned for the preceding, what
penalty shall he pay?

Ahura Mazda answered: ‘He is a Peshétanu:
two hundred stripes with the Aspahé-astra, two
hundred stripes with the Sraoshé-Aarana.’

29 (82). O Maker of the material world, thou
Holy One! If a man commit an Aredus, and re-
fuse to atone for it, what penalty shall he pay?

Ahura Mazda answered: ‘He is a Peshétanu:
two hundred stripes with the Aspahé-astra, two
hundred stripes with the Sraoshé-farana.’

30 (85). O Maker of the material world, thou
Holy One! Ifa man smite another and hurt him
sorely, what is the penalty that he shall pay?

31 (87). Ahura Mazda answered: ‘ Thirty stripes

FARGARD IV. 43

with the Aspahé-astra, thirty stripes with the
Sraoshé-Zarana ;

*The second time, fifty stripes with the Aspahé-
astra, fifty stripes with the Sraoshé-Aarana ;

‘ The third time, seventy stripes with the Aspahé-
astra, seventy stripes with the Sraoshé-4arana ;

‘The fourth time, ninety stripes with the Aspahé-
astra, ninety stripes with the Sraoshé-Aarana.’

32 (89). If a man commit that deed for the fifth
time, without having atoned for the preceding, what
is the penalty that he shall pay?

Ahura Mazda answered: ‘He is a Peshétanu:
two hundred stripes with the Aspahé-astra, two
hundred stripes with the Sraoshé-4arana.’

33 (90). If a man commit that deed and refuse to
atone for it, what is the penalty that he shall pay?

Ahura Mazda answered: ‘He is a Peshétanu:
two hundred stripes with the Aspahé-astra, two
hundred stripes with the Sraoshé-4arana.’

34 (93). O Maker of the material world, thou
Holy One! If a man smite another so that the
blood come, what is the penalty that he shall pay?

Ahura Mazda answered: ‘ Fifty stripes with the
Aspahé-astra, fifty stripes with the Sraoshé-£arana ;

‘The second time, seventy stripes with the Aspahé-
astra, seventy stripes with the Sraoshé-Aarana ;

‘The third time, ninety stripes with the Aspahé-
astra, ninety stripes with the Sraoshé-£arana.’

35-(95). If he commit that deed for the fourth
time, without having atoned for the preceding, what
is the penalty that he shall pay?

Ahura Mazda answered: ‘He is a Peshétanu:
two hundred stripes with the Aspahé-astra, two
hundred stripes with the Sraosh6é-£arana.’

44 VEND{DAD.

36 (96). O Maker of the material world, thou
Holy One! If a man smite another so that the
blood come, and if he refuse to atone for it, what is
the penalty that he shall pay?

Ahura Mazda answered: ‘He is a Peshétanu:
two hundred stripes with the Aspahé-astra, two
hundred stripes with the Sraoshé-éarana.’

37 (99). O Maker of the material world, thou
Holy One! If a man smite another so that he
break a bone, what is the penalty that he shall pay?

Ahura Mazda answered: ‘Seventy stripes with
the Aspahé-astra, seventy stripes with the Sraoshé-
farana ; ,

‘ The second time, ninety stripes with the Aspahé-
astra, ninety stripes with the Sraoshé-£arana.’

38 (102). If he commit that deed for the third
time, without having atoned for the preceding, what
is the penalty that he shall pay?

Ahura Mazda answered: ‘He is a Peshétanu:
two hundred stripes with the Aspahé-astra, two
hundred stripes with the Sraoshé-Zarana.’

39 (104). O Maker of the material world, thou
Holy One! If a man smite another so that he
break a bone, and if he refuse to atone for it, what
is the penalty that he shall pay?

Ahura Mazda answered: ‘He is a Peshétanu:
two hundred stripes with the Aspahé-astra, two
hundred stripes with the Sraoshé-4arana.’

40 (106). O Maker of the material world, thou
Holy One! If a man smite another so that he
give up the ghost, what is the penalty that he shall
pay?

Ahura Mazda answered: ‘ Ninety stripes with the
Aspahé-astra, ninety stripes with the Sraoshé-Aarana.’

FARGARD IV. 45

41 (109). If he commit that deed again, without
having atoned for the preceding, what is the penalty
that he shall pay?

Ahura Mazda answered: ‘He is a Peshétanu:
two hundred stripes with the Aspahé-astra, two
hundred stripes with the Sraoshé-éarana.’

42 (112). O Maker of the material world, thou
Holy One! If a man smite another so that he
give up the ghost, and if he refuse to atone for it,
what is the penalty that he shall pay?

Ahura Mazda answered: ‘He is a Peshétanu:
two hundred stripes with the Aspahé-astra, two
hundred stripes with the Sraoshé-farana.’

43 (115). And they shall thenceforth in their
doings walk after the way of holiness, after the
word of holiness, after the ordinance of holiness.

1114.

44 (118). If men of the same faith, either friends
or brothers, come to an agreement together, that
one may obtain from the other, either goods?, or
a wife, or knowledge‘, let him who desires goods

1 We return here to contracts; the logical place of §§ 44-45
would be after § 16.

3 The analysis of the Vendid4d in the Dinkard has here: ‘a proof
that one professes the Religion well is to grant bountifully to the
brethren in the faith any benefit they may ask for.’

3 Woman is an object of contract, like cattle or fields: she is
disposed of by contracts of the fifth sort, being more valuable than
cattle and less so than fields. She is sold by her father or her
guardian, often from the cradle. ‘Instances are not wanting of the
betrothal of a boy of three years of age to a girl of two’ (see
Dosabhoy Framjee’s work on The Parsees, p. 77; cf. ‘A Bill to
Define and Amend the Law relating to Succession, Inheritance,
Marriage, &c.,’ Bombay, 1864).

4 On the holiness of the contract between pupil and teacher, see
Yt. X, 116. Cf. above, p. 35, n. 4.

46 VENDIDAD.

have them delivered to him; let him who desires
a wife receive and wed her; let him who desires
knowledge be taught the holy word,

45 (123). during the first part of the day and the
last, during the first part of the night and the last,
that his mind may be increased in intelligence and
wax strong in holiness. So shall he sit up, in devo-
tion and prayers, that he may be increased in in-
telligence: he shall rest during the middle part of
the day, during the middle part of the night}, and
thus shall he continue until he can say all the words
which former Aéthrapaitis * have said.

ΙΝ ἃ.

46 (128). Before the boiling water publicly pre-
pared*, O Spitama Zarathustra! let no one make
bold to deny having received [from his neighbour]
the ox or the garment in his possession.

IIIb.

47 (130)*. Verily I say it unto thee, O Spitama
Zarathustra! the man who has a wife is far above
him who lives in continence’; he who keeps a
house is far above him who has none; he who has

1 He sleeps ‘the third part of the day and the third part of the
night’ (Yasna LXII, 5).

* A teaching priest (Parsi Hérbad).

* This clause is intended against false oaths taken in the so-called
Var-ordeal (see ὃ 54 .n.) It ought to be placed before ὃ 49 bis,
where the penalty for a false oath is given.

4 §§ 47-49 are a sort of commentary to the beginning of ὃ 44.

5 What king Yazdgard found most offensive in Christianity was
‘that the Christians praise death and despise life, set no value upon
fecundity and extol sterility, so that if their disciples would listen to

FARGARD IV. 47

children is far above the childless man!; he who
has riches is far above him who has none.

48 (134). And of two men, he who fills himself
with meat receives in him Vohu Mané? much better
than he who does not do so; the latter is all but
dead; the former is above him by the worth of an
Asperena *, by the worth of a sheep, by the worth of
an ox, by the worth of a man 5.

49 (137). This man can strive against the onsets
of Asté-vidhétu*; he can strive against the well-
darted arrow; he can strive against the winter

them, they would no longer have any intercourse with women and
the world would end’ (Elisaeus).

1 In Persia there are prizes given by the king to those who
have most children’ (Herod. I, 136). ‘He who has no child, the
bridge (of Paradise) shall be barred to him. The first question the
angels there will ask him is, whether he has left in this world a sub-
stitute for himself; if the answer be, No, they will pass by and he will
stay at the head of the bridge, full of grief and sorrow’ (Saddar 18;
Hyde 19). The primitive meaning of this belief is explained by
Brahmanical doctrine; the man without a son falls into hell, because
there is nobody to pay him the family worship.

2 Vohu Mané is at the same time the god of good thoughts and
the god of cattle.

3 «There are people who strive to pass a day without eating,
and who abstain from any meat; we strive too and abstain, namely,
from any sin in deed, thought, or word: . . . in other religions, they
fast from bread; in ours, we fast from sin’ (Saddar 83).—‘ The
Zoroastrians have no fasting at all. He who fasts commits a sin,
and must, by way of expiation, give food to a number of poor
people’ (Albfrfnt, Chronology, p. 217).

‘ A dirhem.

® Or: ‘is worth an Asperena, worth a sheep, worth an ox, worth
a man,’ which means, according to the Commentary : ‘ deserves the
gift of an Asperena, of a sheep’s value, an ox’s value, a man’s
value.’

4 Ast6-vidhdétu, the demon of death (Farg. V, 8). The man who
eats well has greater vitality.

48 VENDIDAD.

fiend, with thinnest garment on; he can strive
against the wicked tyrant and smite him on the
head; he can strive against the ungodly fasting
Ashemaogha },

IVb.

49 (bis). On the very first time when that deed?
has been done, without waiting until it is done
again,

50 (143). down there® the pain for that deed
shall be as hard as any in this world: even as if
one should cut off the limbs from his perishable
body with knives of brass, or still worse;

51 (146). down there the pain for that deed shall
be as hard as any in this world: even as if one
should nail‘ his perishable body with nails of brass,
or still worse ;

52 (149). down there the pain for that deed shall
be as hard as any in this world: even as if one
should by force throw his perishable body headlong
down a precipice a hundred times the height of
a man, or still worse;

53 (152). down there the pain for that deed shall
be as hard as any in this world: even as if one
should by force impale® his perishable body, or
still worse.

54 (154). Down there the pain for his deed shall
be as hard as any in this world: to wit, the deed of

1 The Commentary has: ‘like Mazdak, son of Bamdat,’ the
communistic heresiarch who flourished under Kob&d (488-531)
and was put to death under Noshirvan.

3 The taking of a false oath. Cf. § 46. 5 In hell.

* Doubtful. 5 Doubtful.

FARGARD V. 49

a man, who, knowingly lying, confronts the brim-
stoned, golden’, truth-knowing water with an appeal
unto Rashnu? and a lie unto Mithra 3,

55 (156). O Maker of the material world, thou
Holy One! He who, knowingly lying, confronts
the brimstoned, golden, truth-knowing water with
an appeal unto Rashnu and a lie unto Mithra, what
is the penalty that he shall pay‘?

Ahura Mazda answered: ‘Seven hundred stripes
with the Aspahé-astra, seven hundred stripes with
the Sraoshé-éarana.’

FARGARD V.

This chapter and the following ones, to the end of the twelfth,
deal chiefly with uncleanness arising from the dead, and with the
means of removing it from men and things.

The subjects treated in this Fargard are as follows :—

1 (1-7). If a man defile the fire or the earth with dead matter
(Nasu), involuntarily or unconsciously, it is no sin.

II (8-9). Water and fire do not kill.

III (10-14). Disposal of the dead during winter when it is not
possible to take them to the Dakhma.

IV (15-20). Why Ahura, while forbidding man to defile water,
sends water from the heavens down to the Dakhmas, covered with
corpses. How he purifies that water.

' The water before which the oath is taken contains some incense,
brimstone, and one danak of molten gold (Gr. Rav. ror).

2 The god of truth (Yt. XII). The formula is as follows: ‘ Be-
fore the Amshaspand Bahman, before the Amshaspand Ardibehesht,
here lighted up... &c., I swear that I have nothing of what is
thine, N. son of N., neither gold, nor silver, nor brass, nor clothes,
nor any of the things created by Ormazd’ (1. 1. 96). Cf. above, ὃ 46.

3 He is a Mithra-drug, ‘ one who lies to Mithra.’

4 In this world.

(4) E

50 VEND{DAD.

V (21-26). On the excellence of purity and of the law that
shows how to recover purity, when lost.

VI (24-38). On the defiling power of the Nasu being greater or
less, according to the greater or less dignity of the being that dies.

VII (39-44). On the management of sacrificial implements de-
filed with Nasu.

VII (45-62). On the treatment of a woman who has been
delivered of a still-born child; and what is to be done with her
clothes.

Ia.

1. There dies a man in the depths of the vale:
a bird takes flight from the top of the mountain
down into the depths of the vale, and it feeds on
the corpse of the dead man there: then, up it flies
from the depths of the vale to the top of the
mountain: it flies to some one of the trees there,
of the hard-wooded or the soft-wooded, and upon
that tree it vomits and deposits dung.

2 (7). Now, lo! here is a man coming up from
the depths of the vale to the top of the mountain ;
he comes to the tree whereon the bird is sitting ;
from that tree he intends to take wood for the fire.
He fells the tree, he hews the tree, he ‘splits it into
logs, and then he lights it in the fire, the son of
Ahura Mazda. What is the penalty that he shall
pay??

3 (11). Ahura Mazda answered: ‘ There is no sin
upon a man for any Nasu that has been brought by
dogs, by birds, by wolves, by winds, or by flies.

4 (12). ‘For were there sin upon a man for any
Nasu that might have been brought by dogs, by

1 For defiling the fire by bringing dead matter into it (see Farg.
VII, 25 seq.) contrarily to the rule, ‘Put ye only proper and
well-examined fuel (in the fire)’ For the purification of unclean
wood, see Farg. VII, 28 seq.

FARGARD V. 51

birds, by wolves, by winds, or by flies, how soon all
this material world of mine would be only one
Peshétanu?, bent on the destruction of righteous-
ness, and whose soul will cry and wail?! so
numberless are the beings that die upon the face
of the earth.’

Ib.

5 (15). O Maker of the material world, thou Holy
One! Here is a man watering a corn-field. The
water streams down the field; it streams again; it
streams a third time; and the fourth time, a dog,
a fox, or a wolf carries some Nasu into the bed of
the stream: what is the penalty that the man shall
pay*?

6 (19). Ahura Mazda answered: ‘ There is no sin
upon a man for any Nasu that has been brought by
dogs, by birds, by wolves, by winds, or by flies.

7 (20). ‘For were there sin upon a man for any
Nasu that might have been brought by dogs, by
birds, by wolves, by winds, or by flies, how soon all
this material world of mine would be only one
Peshétanu, bent on the destruction of righteousness,
and whose soul will cry and wail! so numberless are
the beings that die upon the face of the earth.’

1 ©People guilty of death’ (Comm.) Cf. Yasna LIII, 9 Ὁ.

* After their death, ‘When the soul, crying and beaten off, is
driven far away from Paradise’ (Comm.) This is imitated from
the Gathas (Yasna XLVI, 11¢; LI, 13 Ὁ; cf. Vd. XIII, 8-9).

* For defiling the earth and the water: ‘Ifa man wants to irri-
gate a field, he must first look after the water-channel, whether
there is dead matter in it or not..... If the water, unknown to
him, comes upon a corpse, there is no sin upon him. If he
has not looked after the rivulet and the stream, he is unclean’
(Saddar 75).

E2

52 VEND{DPAD.

Ila.

8 (23). O Maker of the material world, thou Holy
One! Does water kill}?

Ahura Mazda answered: ‘Water kills no man:
Asté-vidhétu binds him, and, thus bound’, Vayu ὃ
carries him off; and the flood takes him up‘, the
flood takes him down‘, the flood throws him ashore;
then birds feed upon him. When he goes away*, it
is by the will of Fate he goes.’

IIb.

9 (29). O Maker of the material world, thou Holy
One! Does fire kill ?

Ahura Mazda answered: ‘Fire kills no man:
Asté-vidhétu binds him, and, thus bound, Vayu
carries him off; and the fire burns up life and
limb. When he goes away, it is by the will of
Fate he goes.’

» ‘Water and fire belong to the holy part of the world, and come
from God: how then is it that they kill? ‘Let a Gueber light
a sacred fire for a hundred years, if he once fall into it, he shall be
burnt.’ Even the Mobeds, if we may trust Elisaeus, complained
that the fire would burn them without regard for their piety, when
to adore it they came too near (Vartan’s War, p. 211 of the French
translation by Abbé Garabed). The answer was that it is not
the fire nor the water that kills, but the demon of Death and Fate.
* Nothing whatever that I created in the world, said Ormazd, does
harm to man; it is the bad Nai (read V4i) that kills the man’ (Gr.
Rav. 124).

* « Astf-vahat is the bad V4i who seizes the life (of man): when
his hand strokes him, it is lethargy; when he casts his shadow
upon him, it is fever; when he looks in his eyes, he destroys life,
and it is called Death’ (Bund. XXVIII, 35). Cf. Farg. IV, 49;
XIX, 29.

5 <The bad Vai’ (Comm.) V4i (Vayu) being the Genius of
Destiny, good or evil.

* To the surface. ® To the bottom. §* When he departs,

FARGARD ν. 53

ΠῚ.

10 (34). O Maker of the material world, thou
Holy One! If the summer is past and the winter
has come, what shall the worshippers of Mazda do!?

Ahura Mazda answered: ‘In every house, in
every borough, they shall raise three rooms for
the dead 3.

11 (37). Ὁ Maker of the material world, thou
Holy One! How large shall be those rooms for
the dead ?

Ahura Mazda answered: ‘ Large enough not to
strike the skull of the man, if he® should stand
erect, or his feet or his hands stretched out: such
shall be, according to the law, the rooms for the
dead.

12 (41). ‘And they shall let the lifeless body lie
there, for two nights, or for three nights, or a
month long, until the birds begin to fly‘, the plants
to grow, the hidden floods ὃ to flow, and the wind to
dry up the earth’®.

1 In case a man dies during the snowy season, while it is
difficult or impossible to take the corpse to the Dakhma, which
usually stands far from inhabited places. The same case is treated
again in Farg. VIII, 4 seq.

3 One for men, another for women, a third for children. As
not every house is considerable or rich enough to have these three
accommodations, there will be a common Z4d-marg for the village.
The ZA&d-marg is a small mud house where the corpse is laid, to
lie there till it can be taken to the Dakhma (Anquetil, Zend-Avesta
II, 583). The Z&d-marg is still used in Persia, and in the Gugarati
provinces (where it is called Nas&-kh4na, ‘house for corpses’).
In Bombay they use the simpler and more economical method
given in Farg. VIII, 8.

5. ‘Being in life’ (Comm.) * To come back.

® They were hidden under the earth.

* ‘Until the winter is past’ (Comm.)

54 VENDIDAD.

13 (44). ‘And as soon as the birds begin to fly,
the plants to grow, the hidden floods to flow, and
the wind to dry up the earth, then the worshippers
of Mazda shall lay down the dead (on the Dakhma),
his eyes towards the sun.

14 (46). ‘If the worshippers of Mazda have not,

within a year, laid down the dead (on the Dakhma),
his eyes towards the sun, thou shalt prescribe for
that trespass the same penalty as for the murder of
one of the faithful’; until the corpse has been rained
on, until the Dakhma has been rained on, until the
unclean remains have been rained on, until the
birds have eaten up the corpse.’

IV.

15 (49). O Maker of the material world, thou
Holy One! Is it true that thou, Ahura Mazda,
seizest the waters from the sea Vouru-kasha? with
the wind and the clouds ?

- 16 (51). That thou, Ahura Mazda, takest them
down to the corpses*? that thou, Ahura Mazda,
takest them down to the Dakhmas? that thou,
Ahura Mazda, takest them down to the unclean
remains? that thou, Ahura Mazda, takest them
down to the bones? and that then thou, Ahura
Mazda, makest them flow back unseen ? that thou,
Ahura Mazda, makest them flow back to the sea
Paitika 4 ?

1 See Farg. III, 41, note; cf. below, §§ 21-26.

3 Vouru-kasha or Frakh-kart, the Ocean, wherefrom all
waters come and whereto they return (Farg. XXI, 4).

* Zoroaster wonders that Ormazd fears so little to infringe
his own laws by defiling waters with the dead. In a Ravéet, he
asks him bluntly why he forbids men to take corpses to the water,

while he himself sends rain to the Dakhmas (Gr. Rav. 125).
‘ The sea where waters are purified before going back to their

FARGARD V. 55

17 (53). Ahura Mazda answered: ‘It is even so
as thou hast said, O righteous Zarathustra! I,
Ahura Mazda, seize the waters from the sea Vouru-
kasha with the wind and the clouds.

18 (55). ‘I, Ahura Mazda, take them to the
corpses; I, Ahura Mazda, take them down to the
Dakhmas; I, Ahura Mazda, take them down to the
unclean remains; I, Ahura Mazda, take them down
to the bones; then I, Ahura Mazda, make them
flow back unseen; I, Ahura Mazda, make them
flow back to the sea Phitika.

19 (56). ‘The waters stand there boiling, boiling
up in the heart of the sea Pditika, and, when
cleansed there, they run back again from the sea
Pditika to the sea Vouru-kasha, towards the well-
watered tree’, whereon grow the seeds of my
plants of every kind by hundreds, by thousands, by
hundreds of thousands.

20 (60). ‘Those plants, I, Ahura Mazda, rain
down upon the earth’, to bring food to the faithful,
and fodder to the beneficent cow; to bring food to

gathering place, the sea Vouru-kasha (see ὃ 19). ‘ All the thickness,
salt, and impurity of the sea Pfittk wishes to go to the Frakh-kart
sea; but a mighty high wind, blowing from the Var Satvés, drives
it away: whatever is clean and movable passes to the Frakh-kart
sea, and the rest (the unclean element) flows back to the Patik’
(Bund. XIII, 10).

1 The tree of all seeds (Harvisptokhm), which grows in the
middle of the sea Vouru-kasha; the seeds of all plants are on it.
There is a godlike bird, the Sinamru, sitting on that tree; when-
ever he flies off the tree, there grow out of it a thousand boughs;
whenever he alights on it, there break a thousand boughs, the seeds
of which are scattered about, and rained down on the earth by
Tistar (Tistrya), the rain-god (Yt. XII, 17; Minokhired LXII, 37
seq.; Bundahis XXVII; cf. Farg. XX, 4 seq.)

56 vEND{DAD.

my people that they may live on it, and fodder to
the beneficent cow.’

V.

21 (63). ‘This? is the best, this is the fairest of
all things, even as thou hast said, O pure [Zara-
thustra]!’

With these words the holy Ahura Mazda rejoiced
the holy Zarathustra*: ‘Purity is for man, next to
life, the greatest good ὃ, that purity, O Zarathustra,
that is in the Religion of Mazda for him who
cleanses his own self with good thoughts, words,
and deeds ‘4.’

22 (68). O Maker of the material world, thou
Holy One! This Law, this fiend-destroying Law
of Zarathustra*, by what greatness, goodness, and
fairness is it great, good, and fair above all other
utterances ?

23 (69). Ahura Mazda answered: ‘As much
above all other floods as is the sea Vouru-kasha,
so much above all other utterances in greatness,
goodness, and fairness is this Law, this fiend-
destroying Law of Zarathustra.

24 (71). ‘As much as a great stream flows swifter
than a slender rivulet, so much above all other
utterances in greatness, goodness, and fairness is
this Law, this fiend-destroying Law of Zarathustra.

1 The cleansing, the purification.

3 «When Zoroaster saw that man is able to escape sin by per-
forming good works, he was filled with joy’ (Comm.)

8. Quotation from the Gathas (Yasna XLVIII, 5c).

4 That is to say, ‘Who performs the rites of cleansing according
to the prescriptions of the law.’

5 The Law (D&tem), that part of the religious system of

FARGARD V. 57

‘As high as the great tree’ stands above the
small plants it overshadows, so high above all other
utterances in greatness, goodness, and fairness is
this Law, this fiend-destroying Law of Zarathustra.

25 (73). ‘As high as heaven is above the earth
that it compasses around, so high above all other
utterances is this Law, this fiend-destroying Law of
Mazda.

‘(Therefore], he will apply to the Ratu’, he will
apply to the Sraosh4-varez*; whether for a draona-
service‘ that should have been undertaken® and has
not been undertaken ὁ; or for a draona that should
have been offered up and has not been offered up;
or for a draona that should have been entrusted
and has not been entrusted ’.

which the Vendidad is the specimen, and the object of which is
the purification of man.

1 «The royal cypress above small herbs’ (Comm.)

5 «To take the rule’ (Comm.), which probably means, ‘to know
what sort of penance he must undergo;’ as, when a man has
sinned with the tongue or with the hand, the Dastur (or Ratu) must
prescribe for him the expiation that the sin requires. The Ratu is
the chief priest, the spiritual head of the community.

* «To weep for his crime’ (Comm.), which may mean, ‘to recite
to him the Patet, or, to receive at his hand the proper number of
stripes. The Sraosh4-varez is the priest that superintends the
sacrifice. He receives the confession of the guilty man and very
likely wields the Sraosh6-Aarana.

4 The Srésh-darfn, a service in honour of any of the angels,
or of deceased persons, in which small cakes, called draona, are
consecrated in their names, and then given to those present to eat.

5 When it ought not to be.

* When it ought to be.

7™ The meaning of the sentence is not certain. The Com-
mentary has: ‘Whether he has thought what he ought not to
have thought, or has not thought what he ought to have thought;
whether he has said what he ought not to have said, or has not

58 VENDIDAD.

26 (81). ‘The Ratu has power to remit him one-
third of his penalty': if he has committed any other
evil deed, it is remitted by his repentance; if he has
committed no other evil deed, he is absolved by his
repentance for ever and ever ®*.’

VI.

27 (82). O Maker’ of the material world, thou
Holy One! If there be a number of men resting
in the same place, on the same carpet, on the same
pillows, be there two men near one another, or five,
or fifty, or a hundred, close by one another ; and of
those people one happens to die; how many of
them does the Drug Nasu® envelope with corrup-
tion, infection, and pollution ?

28 (86). Ahura Mazda answered: ‘If the dead
one be a priest, the Drug Nasu rushes forth ‘4,
O Spitama Zarathustra! she goes as far as the
eleventh and defiles the ten®.

said what he ought to have said; whether he has done what he ought
not to have done, or has not done what he ought to have done.’

1 When the Ratu remits one-third of the sin, God remits the
whole of it (Saddar 29).

5 Cf. Farg. III, 41.

δ᾽ Nasu (νέκυς) designates both the corpse and the corpse-demon
(the Drug that produces the corruption and infection of the dead
body).

‘ In opposition to the case when the dead one is an Ashe-
maogha (ὃ 35), as no Nasu issues then.

5 Literally, ‘If she goes as far as the eleventh, she defiles the
tenth.’ That is to say, she stops at the eleventh and defiles the
next ten. In the Rav4ets, the Avesta distinctions are lost, and
the defiling power of the Nasu is the same, whatever may have
been the rank of the dead: ‘If there be a number of people sleep-
ing in the same place, and if one of them happen to die, all those
around him, in any direction, as far as the eleventh, become unclean
if they have been in contact with one another’ (Gr. Rav. 470).

FARGARD V. 59

‘If the dead one be a warrior, the Drug Nasu
rushes forth, O Spitama Zarathustra! she goes as
far as the tenth and defiles the nine.

‘If the dead one be a husbandman, the Drug
Nasu rushes forth, O Spitama Zarathustra! she
goes as far as the ninth and defiles the eight.

29 (92). ‘If it be a shepherd’s dog, the Drug
Nasu rushes forth, O Spitama Zarathustra! she
goes as far as the eighth and defiles the seven.

‘If it be a house-dog, the Drug Nasu rushes
forth, O Spitama Zarathustra! she goes as far as
the seventh and defiles the six.

30 (96). ‘If it be a Vohunazga dog}, the Drug
Nasu rushes forth, O Spitama Zarathustra! she
goes as far as the sixth and defiles the five.

‘If it be a Tauruna dog’, the Drug Nasu rushes
forth, O Spitama Zarathustra! she goes as far as
the fifth and defiles the four.

31 (100). ‘If it be a porcupine dog, the Drug
Nasu rushes forth, O Spitama Zarathustra! she
goes as far as the fourth and defiles the three.

‘If it be a Gazu dog’, the Drug Nasu rushes
forth, O Spitama Zarathustra! she goes as far as
the third and defiles the two.

32 (104). ‘If it be an Aiwizu dog, the Drug
Nasu rushes forth, O Spitama Zarathustra! she
goes as far as the second and defiles the next.

‘If it be a Vizu dog, the Drug Nasu rushes forth,
O Spitama Zarathustra! she goes as far as the next,
she defiles the next.’

1 A dog without a master (see Farg. XIII, 19).

* A hunting-dog.

3 This name and the two following, Aiwizu and Vizu, are left
untranslated in the Pahlavi translation.

60 VEND{DAD.

33 (108). O Maker of the material world, thou
Holy One! If it be a weasel', how many of the
creatures of the good spirit does it directly defile,
how many does it indirectly defile ?

34 (110). Ahura Mazda answered: ‘A weasel
does neither directly nor indirectly defile any of the
creatures of the good spirit, but him who smites
and kills it; to him the uncleanness clings for ever
and ever ®.’ ς

35 (1τ3).. O Maker of the material world, thou
Holy One! If the dead one be such a wicked, two-
footed ruffian, as an ungodly Ashemaogha‘, how
many of the creatures of the good spirit does he
directly defile, how many does he indirectly defile ?

36 (115). Ahura Mazda answered: ‘No more
than a frog does whose venom is dried up, and that
thas been dead more than a year®, Whilst alive,
indeed, O Spitama Zarathustra! such a wicked, two-
legged ruffian as an ungodly Ashemaogha, directly
defiles the creatures of the good spirit, and indi-
rectly defiles them.

37 (119). ‘Whilst alive he smites the water °®;
whilst alive he blows out the fire’; whilst alive he

1 A weasel. The weasel is one of the creatures of Ahura, for ‘it
has been created to fight against the serpent garza and the other
khrafstras that live in holes’ (Bund. XIX, 27).

* Not that the unclean one cannot be cleansed, but that his un-
cleanness does not pass from him to another.

5. δὲ 35-385 cf. Farg. XII, 21-24.

4“ Ashemaogha, a heretic.

® The frog is a creature of Ahriman’s, and one of the most
hateful. Cf. Farg. XIV, 5.

5 By defiling it (a capital crime; see Farg. VII, 25).

7 He extinguishes the Bahram fire (a capital crime; cf. Farg.
VII, 25).

FARGARD V. 61

carries off the cow!; whilst alive he smites the
faithful man with a deadly blow, that parts the soul
from the body?; not so will he do when dead.

38 (120). ‘Whilst alive, indeed, O Spitama Zara-
thustra! such a wicked, two-legged ruffian as an un-
godly Ashemaogha robs the faithful man of the full
possession of his food, of his clothing, of his wood,
of his bed, of his vessels*; not so will he do when
dead “.

VII.

39 (122). O Maker of the material world, thou
Holy One! When into our houses here below we
have brought the fire, the Baresma, the cups, the
Haoma, and the mortar®, O holy Ahura Mazda! if
it come to pass that either a dog or a man dies
there, what shall the worshippers of Mazda do? |

40 (125). Ahura Mazda answered: ‘Out of the
house, O Spitama Zarathustra! shall they take
the fire, the Baresma, the cups, the Haoma, and the
mortar; they shall take the dead one out to the
proper place " whereto, according to the law, corpses
must be brought, to be devoured there.’

41 (128). O Maker of the material world, thou
Holy One! When shall they bring back the fire
into the house wherein the man has died ?

1 As a cattle-lifter. 2 As an assassin.

5. By defiling them, he deprives the faithful of their use.

* «When ἃ wicked man dies, the Drug who was with him during his
lifetime, seizes him and drags him down to Ahriman; therefore,
his body, as the Drug is no longer with it, becomes pure. On the
contrary, when it is a righteous man that dies, the Amshaspands
take his soul to Ormazd and the Drug settles in the house of the
body and makes it impure’ (Gujastak Abalish).

5 In order to perform a sacrifice. * The Dakhma.

62 VENDIDAD.

42 (129). Ahura Mazda answered: ‘ They shall
wait for nine nights in winter, for a month in sum-
mer!, and then they shall bring back the fire to
the house wherein the man has died.’

43 (131). O Maker of the material world, thou
Holy One! And if they shall bring back the fire
to the house wherein the man has died, within the
nine nights, or within the month, what penalty
shall they pay?

44(134). Ahura Mazda anewered: ‘ They shall be
Peshétanus: two hundred stripes with the Aspahé-
astra, two hundred stripes with the Sraoshé-Zarana.’

VIII.

45 (135)% O Maker of the material world, thou
Holy One! If in the house of a worshipper of
Mazda there be a woman with child, and if being a
month gone, or two, or three, or four, or five, or six,
or seven, or eight, or nine, or ten months gone, she
bring forth a still-born child, what shall the wor-
shippers of Mazda do?

46 (139). Ahura Mazda answered: ‘ The place in
that Mazdean house whereof the ground is the
cleanest and the driest, and the least passed through
by flocks and herds, by the fire of Ahura Mazda,
by the consecrated bundles of Baresma, and by the
faithful ;’—

47 (143). O Maker of the material world, thou
Holy One! How far from the fire? How far from

? Corruption being worse in summer.

3 δὲ 45-54=Farg. VII, 60-69.

δ The pregnancy, without lasting more than nine calendar
months (9 times 30 days), generally extends along ten months on
the calendar (for instance from January 10 to October 10).

FARGARD V. ; 63

the water? How far from the consecrated bundles
of Baresma? How far from the faithful ?

48 (144). Ahura Mazda answered : ‘ Thirty paces
from the fire; thirty paces from the water; thirty
paces from the consecrated bundles of Baresma;
three paces from the faithful! ;—

49 (145). ‘On that place shall the worshippers of
Mazda erect an enclosure’, and therein shall they
establish her with food, therein shall they establish
her with clothes.’

50 (147). O Maker of the material world, thou
Holy One! What is the food that the woman shall
first take ?

51 (148). Ahura Mazda answered: ‘Géméz?
mixed with ashes, three draughts of it, or six,
or nine, to send down the Dakhma within her
womb 4.

52 (151). ‘Afterwards she may drink boiling δ
milk of mares, cows, sheep, or goats, with pap or
without pap*; she may take cooked milk without

1 The carrier alone is kept thirty feet from the faithful (Farg. III,
18), as he is cut off from the community: his food is not brought
to him, he has a store prepared for him. The woman, when
armést, is only temporarily isolated; she stays in the house and
her food is brought to her all but from hand to hand (Farg.
XVI, 6).

* The place for the man or woman in state of uncleanness, or
Armést-g 4h,

* Urine of the ox: the so-called Nfrang-din; cf. Farg. VIII,
37; XIX, 21. ‘Three cups, or six, or nine, according to her
strength’ (Asp.)

4 Her womb is a Dakhma, as it contained a dead body.—These
nine draughts of géméz mixed with ashes are like an interior
Barashnfim, as the Barashnfim consists of nine successive purifica-
tions with géméz and dust.

5 Doubtful. 5 Doubtful.

64 vEeND{DAD,

water, meal without water, and wine without
water },’

53 (154). O Maker of the material world, thou
Holy One! How long shall she remain so? How
long shall she live thus on milk, meal, and wine ?

54 (155). Ahura Mazda answered: ‘ Three nights
long shall she remain so; three nights long shall she
live thus on milk, meal, and wine. Then, when
three nights have passed, she shall wash her body,
she shall wash her clothes, with géméz and water,
by the nine holes 2, and thus shall she be clean.’

55 (157). O Maker of the material world, thou
Holy One! How long shall she remain so? How
long, after the three nights have gone, shall she sit
confined, and live separated from the rest of the
worshippers of Mazda, as to her seat, her food, and
her clothing ?

56 (158). Ahura Mazda answered: ‘ Nine nights
long shall she remain so: nine nights long, after the
three nights have gone, shall she sit confined, and
live separated from the rest of the worshippers of
Mazda, as to her seat, her food, and her clothing.
Then, when the nine nights have gone, she shall
wash her body, and cleanse her clothes with géméz
and water ὅδ.

1 «The water would be defiled ;’ cf. Farg. VII, 70 seq.

* She shall perform the nine nights’ Barashndm, for the
details of which see Farg. IX. That Barashnfim is taken forty
days after the delivery.

5 «If a woman brings forth a still-born child, after a pregnancy
of one month to ten months, the first food she shall take is nfrang
(=g6méz)... fire and ashes; and she is not allowed until the
fourth day to take water or salt, or any food that is cooked with
water or salt: on the fourth day they give her nfrang, that she
may cleanse herself and wash her clothes with it, and she is not

FARGARD V. 65

57 (160). O Maker of the material world, thou
Holy One! Can those clothes, when once washed
and cleansed, ever be used either by a Zaotar, or by
a HA4vanan, or by an Atare-vakhsha, or by a Fra-
baretar, or by an Abered, or by an Asnatar, or by
a Rathwiskar, or by a Sraoshd-varez?, or by any
priest, warrior, or husbandman ὃ ἢ

58 (162). Ahura Mazda answered: ‘Never can
those clothes, even when washed and cleansed, be
used either by a Zaotar, or by a HAvanan, or by an
Atare-vakhsha, or bya Frabaretar, or by an Abered,
or by an Asnatar, or by a Rathwiskar, or by a
Sraosh4-varez, or by any priest, warrior, or husband-
man.

59 (164). ‘ But if there be in a Mazdean house a
woman who is in her sickness, or a man who has
become unfit for work‘, and who must sit in the
place of infirmity5, those clothes shall serve for their

allowed to wash herself and her clothes with water until the forty-
first day’ (Gr. Rav. 568).

1 δὲ 57-62=Farg. VII, 17-22.

3 These are the names of the different priests who were engaged
in the sacrifices. The HAvanan strains the Haoma; the Atare-
vakhsha kindles the fire; the Frabaretar brings to the Zaotar all
that he needs; the Abered brings the water; the Asnatar washes
and strains the Haoma; the Rathwiskar mixes the Haoma and
the milk; the Zaotar chants the hymns and says the prayers; the
Sraosh4-varez superintends the sacrifice. Nowadays there are only
two priests, the Zaotar (ZAtt) and the Rathwiskar (Raspf), the latter
performing all the accessory services formerly performed by several
priests. Cf. Nirangist&n, §§ 71 sq.

8. In short, by any of the faithful, when in state of purity.

4 An Armést; literally, ‘an infirm person,’ that is to say, one
who is unclean, during the time of his uncleanness (Farg. IX,
33 seq.), when all work is forbidden to him.

5 The Armést-g4h, the place of seclusion of the Armést.

[4] F

66 VEND{DAD.

coverings and for their sheets', until they can with-
draw their hands for prayer *,

60 (168). ‘Ahura Mazda, indeed, does not allow
us to waste anything of value that we may have, not
even so much as an Asperena’s* weight of thread,
not even so much as a maid lets fall in spinning.

61 (171). ‘ Whosoever throws any clothing on a
dead body‘, even so much as a maid lets fall in
spinning, is not a pious man whilst alive, nor shall
he, when dead, have a place in Paradise.

62 (174). ‘He makes himself a viaticum unto the
world of the wicked, into that world®, made of

1 The clothing defiled by the dead can only serve for Dashtén
women, even after it has been washed and exposed for six months

to the light of the sun and of the moon (Saddar 91; cf. Farg. VII,
‘10 seq.)

3 Until they are clean. The unclean must have their hands
wrapped in an old piece of linen, lest they should touch and defile
anything clean.

5 See Farg. IV, 48, note 4.

‘ Cf. Farg. VIII, 23 seq. It appears from those passages that
the dead must lie on the mountain naked, or ‘clothed only with
the light of heaven’ (Farg. VI, 51). The modern custom is to
clothe them with old clothing (Dadabhai Naoroji, Manners and
Customs of the Parsis, p. 15). ‘When a man dies and receives
the order (to depart), the older the shroud they make for him, the
better. It must be old, worn out, but well washed: they must not
lay anything new on the dead. For it is said in the Zend Vendidad,
If they put on the dead even so much as a thread from the distaff
more than is necessary, every thread shall become in the other
world a black snake clinging to the heart of him who made that
shroud, and even the dead shall rise against him and seize him by
the skirt, and say, That shroud which thou madest for me has be-
come food for worms and vermin’ (Saddar 12). After the fourth
day, when the soul is in heaven, then rich garments are offered up
to it, which it will wear in its celestial life (Saddar 87).

δ ‘Where darkness can be seized with the hand’ (Comm.; cf.
Aogemaidé 28); something more than the ‘ visible darkness.’

FARGARD VI. 67

darkness, the offspring of darkness!, which is
Darkness’ self. To that world, to the world of
Hell, you are delivered by your own doings, by
your own religion, O sinners?!’

Farcarp VI,

I (1-9). How long the earth remains unclean, when defiled by
the dead.

II (10-25). Penalties for defiling the ground with dead matter.

III (26-41). Purification of the different sorts of water, when
defiled by the dead.

IV (42-43). Purification of the Haoma.

V (44-51). The, place for corpses ; the Dakhmas.

I,

1. How long shall the piece of ground lie fallow
whereon dogs or men have died ?

Ahura Mazda answered: ‘A year long shall the
piece of ground lie fallow whereon dogs or men have
died, O holy Zarathustra!

2 (3). ‘A year long shall no worshipper of Mazda
sow or water that piece of ground whereon dogs or
men have died; he may sow as he likes the rest of
the ground; he may water it as he likes ὃ,

3 (5). ‘If within the year they shall sow or water
the piece of ground whereon dogs or men have died,
they are guilty of the sin of “burying the dead”

1 The Commentary has, ‘the place of those who impregnate
darkness, for the Drug who conceives seed from the sinner comes
from that place’ (cf. Farg. XVIII, 30 seq.)

* Quotation from the Gathas (Yasna XXXI, 20).

5 Cf. Farg. VII, 45 seq.

F 2

68 VENDIDAD.

towards the water, towards the earth, and towards
the plants}

4 (7). O Maker of the material world, thou Holy
One! If worshippers of Mazda shall sow or water,
within the year, the piece of ground whereon dogs
or men have died, what is the penalty that they
shall pay ?

5 (9). Ahura Mazda answered: ‘ They are Peshé-
tanus: two hundred stripes with the Aspahé-astra,
two hundred stripes with the Sraoshé-darana *’

6 (10). O Maker of the material world, thou Holy
One! If worshippers of Mazda want to till that
piece of ground again ὃ, to water it, to sow it, and to
plough it, what shall they do?

7 (12). Ahura Mazda answered: ‘ They shall look
on the ground for any bones, hair, dung, urine, or
blood that may be there.’

8 (13). O Maker of the material world, thou Holy
One! If they shall not look on the ground for any
bones, hair, dung, urine, or blood that may be there,
what is the penalty that they shall pay ?

9 (15). Ahura Mazda answered : ‘They are Peshé-
tanus: two hundred stripes with the Aspahé-astra,
two hundred stripes with the Sraoshé-éarana.’

Il.

10 (16). O Maker of the material world, thou
Holy One! If a man shall throw on the ground

1 Τὸ the water which they pour out, to the earth which they
plough, to the plants which they sow’ (Comm.)

3. ‘If they plough and sow it, one tan4ffhr (see Introd. V, 19) ;
if they pour water on it, one tanafihr; if they plough, sow, and
water it, two tandfabrs ’ (Comm.)

8. Even when a year’s space is past, the ground is not free ipso
facto.

FARGARD VI. 69

a bone of a dead dog, or of a dead man, as large as
the top joint of the little finger, and if grease or
marrow flow from it on to the ground, what. penalty
shall he pay?

11 (18). Ahura Mazda answered: ‘ Thirty stripes
with the Aspahé-astra, thirty stripes with the
Sraoshé-4arana.’

12 (20). O Maker of the material world, thou
Holy One! If a man shall throw on the ground
a bone of a dead dog, or of a dead man, as large as
the top joint of the fore-finger, and if grease or
marrow flow from it on to the ground, what penalty
shall he pay ? .

13 (24). Ahura Mazda answered: ‘ Fifty stripes
with the Aspahéastra, fifty stripes with the Sraosh6-
Aarana.’

14 (25). O Maker of the material world, thou
Holy One! If a man shall throw on the ground
a bone of a dead dog, or of a dead man, as large as
the top joint of the middle finger, and if grease or
marrow flow from it on to the ground, what penalty
shall he pay ?

15 (29). Ahura Mazda answered: ‘Seventy stripes
with the Aspahé-astra, seventy stripes with the
Sraoshé-Aarana.’

16 (30). O Maker of the material world, thou
Holy One! If a man shall throw on the ground
a bone of a dead dog, or of a dead man, as large
as a finger or as a rib, and if grease or marrow flow
from it on to the ground, what penalty shall he pay?

17 (34). Ahura Mazda answered : ‘ Ninety stripes
with the Aspahé-astra, ninety stripes with the
Sraoshé-Aarana.’

18 (35). O Maker of the material world, thou

70 VEND{DAD.

Holy One! If a man shall throw on the ground
a bone of a dead dog, or of a dead man, as large
as two fingers or as two ribs, and if grease or marrow
flow from it on to the ground, what penalty shall
he pay?

19 (39). Ahura Mazda answered: ‘ He is a Peshé-
tanu: two hundred stripes with the Aspahé-astra,
two hundred stripes with the Sraoshé-Zarana.’

20 (40). O Maker of the material world, thou
Holy One! If a man shall throw on the ground
a bone of a dead dog, or of a dead man, as large as
an arm-bone or as a thigh-bone, and if grease or
marrow flow from it on to the ground, what penalty
shall he pay ?

21 (44). Ahura Mazda answered: ‘ Four hundred
stripes with the Aspahé-astra, four hundred stripes
with the Sraoshé-Aarana.’

22 (45). O Maker of the material world, thou
Holy One! If a man shall throw on the ground
a bone of a dead dog, or of a dead man, as large as
a man’s skull, and if grease or marrow flow from it
on to the ground, what penalty shall he pay?

23 (49). Ahura Mazda answered: ‘Six hundred
stripes with the Aspahé-astra, six hundred stripes
with the Sraoshé-Zarana.’

24 (50). O Maker of the material world, thou
Holy One! Ifa man shall throw on the ground
the whole body of a dead dog, or of a dead man,
and if grease or marrow flow from it on to the
ground, what penalty shall he pay?

25 (53). Ahura Mazda answered: ‘A thousand
stripes with the Aspahé-astra, a thousand stripes with
the Sraoshé-Aarana.’

FARGARD VI. ΤΙ

III.

26 (54). O Maker of the material world, thou
Holy One! If a worshipper of Mazda, walking, or
running, or riding, or driving, come upon a corpse in
a stream of running water, what shall he do ?

27 (56). Ahura Mazda answered: ‘Taking off
his shoes, putting off his clothes, while the others
wait!, O Zarathustra! he shall enter the river, and
take the dead out of the water; he shall go down
into the water ankle-deep, knee-deep, waist-deep, or
a man’s full depth, till he can reach the dead body®.’

28 (61). O Maker of the material world, thou
Holy One! If, however, the body be already falling
to pieces and rotting, what shall the worshipper of
Mazda do?

29 (63). Ahura Mazda answered: ‘ He shall draw
out of the water as much of the corpse as he can
grasp with both hands, and he shall lay it down on
the dry ground; no sin attaches to him for any
bone, hair, grease, dung, urine, or blood that may
drop back into the water.’

30 (65). O Maker of the material world, thou
Holy One! What part of the water in a pond does
the Drug Nasu defile with corruption, infection,
and pollution ?

31 (66). Ahura Mazda answered: ‘Six steps on
each of the four sides. As long as the corpse has

* Ready to help him in case of need.

3 «If he is able to draw out the corpse and does so, it is a pious
deed worth a tanafahr (that is, one by which a tan4fOhr sin can be
cancelled) ; if he is able to draw it out and does not do so, it is a
tanffohr sin. Gfigésasp says, It is a margarz4n sin (a capital crime) ’
(Comm.)

72 VEND{DAD.

not been taken out of the water, so long shall that
water be unclean and unfit to drink. They shall,
therefore, take the corpse out of the pond, and lay
it down on the dry ground.

32 (69). ‘And of the water they shall draw off the
half, or the third, or the fourth, or the fifth part,
according as they are able or not; and after the
corpse has been taken out and the water has been
drawn off, the rest of the water is clean, and both
cattle and men may drink of it at their pleasure, as
before.’

33 (72). O Maker of the material world, thou
Holy One! What part of the water in a well does
the Drug Nasu defile with corruption, infection, and
pollution ?

34 (73). Ahura Mazda answered: ‘As long as
the corpse has not been taken out of the water, so
long shall that water be unclean and unfit to drink.
They shall, therefore, take the corpse out of the
well, and lay it down on the dry ground.

35 (73). ‘And of the water in the well they shall
draw off the half, or the third, or the fourth, or the
fifth part, according as they are able or not; and
after the corpse has been taken out and the water
has been drawn off, the rest of the water is clean,
and both cattle and men may drink of it at their
pleasure, as before.’

36 (74). O Maker of the material world, thou
Holy One! What part of a sheet of snow or hail
does the Drug Nasu defile with corruption, infection,
and pollution ?

37 (75). Ahura Mazda answered: ‘Three steps!

1 Nine feet on the four sides.

FARGARD VI. 73

on each of the four sides. As long as the corpse
has not been taken out of the water, so long shall
that water be unclean and unfit to drink. They
shall, therefore, take the corpse out of the water,
and lay it down on the dry ground.

38 (78). ‘After the corpse has been taken out,
and the snow or the hail has melted, the water is
clean, and both cattle and men may drink of it at
their pleasure, as before.’

39 (79). O Maker of the material world, thou
Holy One! What part of the water of a running
stream does the Drug Nasu defile with corruption,
infection, and pollution ?

40 (80). Ahura Mazda answered: ‘Three steps
down the stream, nine steps up the stream, six steps
across. As long as the corpse has not been taken
out of the water, so long shall the water be unclean
and unfit to drink. They shall, therefore, take the
corpse out of the water, and lay it down on the dry
ground.

41 (83). ‘After the corpse has been taken out and
the stream has flowed three times, the water is
clean, and both cattle and men may drink of it at
their pleasure, as before.’

IV.

42 (84). O Maker of the material world, thou
Holy One! Can the Haoma that has been touched
with Nasu from a dead dog, or from a dead man, be
made clean again ?

43 (85). Ahura Mazda answered: ‘It can, O
holy Zarathustra! If it has been prepared for the

} Three times the measure up the stream (that is nine feet).

74 VEND{DAD.

sacrifice !, there is to it no corruption, no death, no
touch of any Nasu. If it has not been prepared
for the sacrifice, [the stem] is defiled the length of
four fingers*: it ‘shall be laid down on* the ground,
in the middle of the house, for a year long. When
the year is passed, the faithful may drink of its juice
at their pleasure, as before.’

V.

44 (92). O Maker of the material world, thou
Holy One! Whither shall we bring, where shall
we lay the bodies of the dead *, O Ahura Mazda?

45 (93). Ahura Mazda answered: ‘On the high-
est summits’, where they know there are always
corpse-eating dogs and corpse-eating birds, O holy
Zarathustra !

46 (95). ‘There shall the worshippers of Mazda
fasten the corpse, by the feet and by the hair, with
brass, stones, or clay, lest the corpse-eating dogs
and the corpse-eating birds shall go and carry the
bones to the water and to the trees.

47 (98). ‘If they shall not fasten the corpse, so
that the corpse-eating dogs and the corpse-eating

? Pounded and strained.

® Because the Haoma is the plant of life ; when strained for the
sacrifice, it is the king of healing plants (Bund. XXIV); the dead
shall become immortal by tasting of the white Haoma (ib. XXXI).

δ Four fingers from the point touched by the Nasu. That
part of the stem shall be cut off (Framjf): the rest can be made
clean.

4 What is left of the stem.

5 Perhaps: in the ground (it shall be buried).

5 In places where there are no Dakhmas; for instance, in the
country.

7 «On the top of a mountain’ (Comm.) Cf. VIII, το.

FARGARD VI. 75

birds may go and carry the bones to the water and to
the trees, what is the penalty that they shall pay ?’

48 (100). Ahura Mazda answered: ‘They shall
be Peshétanus: two hundred stripes with the
Aspahé-astra, two hundred stripes with the Sraoshé-
Aarana.’

49 (101). O Maker of the material world, thou
Holy One! Whither shall we bring, where shall
we lay the bones! of the dead, O Ahura Mazda ?

50 (102). Ahura Mazda answered: ‘The wor-
shippers of Mazda shall make a receptacle? out of
the reach of the dog, of the fox, and of the wolf,
and wherein rain-water cannot stay.

51 (105). ‘ They shall make it, if they can afford
it, with stones, plaster, or earth®; if they cannot
afford it, they shall lay down the dead man on the
ground, on his carpet and his pillow, clothed with
the light of heaven, and beholding the sun +.’

1 When the flesh has been stripped off the bones, they may be
collected in a stone ossuary. See following note.

* “When the corpse-eating birds have eaten the fat, that fat
which, when it is not possible to eat it, becomes rotten, offensive,
and fraught with noxious creatures, then men shall properly con-
vey the bones away to the bone-receptacle (ast6d4n), which one
is to elevate so from the ground, and over which a roof so stands,
that in no way does the rain fall upon the dead matter, nor the
water reach up to it therein, nor are the dog and fox able to go to
it, and for the sake of light coming to it a hole is made therein’
(D&distan XVIII, 3; tr. West).

5 Such stone ossuaries have been found at Bushir, by Mr.
Malcolm; earth ossuaries, found at Susa, were brought to the
Louvre by M. Dieulafoy.

4 The dead must see the sun: that is why the ast6dan has holes
for letting the light in (see note 2 above).

76 VEND{DAD.

Farcarp VII.

I (1-3). How long after death the Drug Nasu takes possession
of the corpse.

II (6-9 = V, 27-30). How far the defiling power of the Drug
Nasu extends.

III (10-22). Cleansing of clothes defiled by the dead.

IV (23-24). Eating of Nasu an abomination.

V (25-27). Bringing Nasu to fire or water an abomination.

VI (28-35). Cleansing of wood and corn defiled by the dead.

VII a (36-40). Physicians; their probation.

VII b (41-44). Their fees.

VIII (45-59). Purification of the earth, of the Dakhmas. The
Dakhmas and the Daévas. ᾿

IX (6ο-Ἴ2; 66-69 = V, 45-54). Treatment of a woman who
has brought forth a still-born child.

X (73-75). Cleansing of vessels defiled by the dead.

XI (76). Cleansing of the cow.

XII (78). Unclean libations.

This chapter would offer tolerable unity, but for a digression on
medicine, which would be better placed as an introduction to the
last three chapters. Sections II and IX, parts of which have already
been found in Fargard V, are more suitably placed here. This
chapter, as a whole, deals with the action of the Drug Nasu, from
the moment she takes hold of the corpse, and shows how and
when the several objects she has defiled become clean, namely,
clothes, wood, corn, earth, women, vessels, and cows.

I,

1. Zarathustra asked Ahura Mazda: “Ὁ Ahura
Mazda, most beneficent Spirit, Maker of the material
world, thou Holy One! When a man dies, at what
moment does the Drug Nasu rush upon him ?’

2 (3). Ahura Mazda answered: ‘Directly after
death, as soon as the soul has left the body, O
Spitama Zarathustra! the Drug Nasu comes and
rushes upon him, from the regions of the north}, in

1 Hell lies in the north; cf. II, ro n.; III, 7 n.; XIX, 1
Yt. XXII, 25; Bundahis XV, 19.

FARGARD VII. 77

the shape of a raging fly, with knees and tail sticking
out, droning without end, and like unto the foulest
Khrafstras '.

[3. ‘On him she stays until the dog has seen the
corpse? or eaten it up, or until the flesh-eating birds
have taken flight towards it®. When the dog has
seen it or eaten it up, or when the flesh-eating birds
have taken flight towards it, then the Drug Nasu
rushes away to the regions of the north in the shape
of a raging fly, with knees and tail sticking out,
droning without end, and like unto the foulest
Khrafstras.’]

4 (5). O Maker of the material world, thou Holy
One! If the man has been killed by a dog, or by
a wolf, or by witchcraft, or by the artifices of hatred 4,
or by falling down a precipice, or by the law 5, or by
calumny δ, or by the noose’, how long after death
does the Drug Nasu come and rush upon the dead ?

5 (6). Ahura Mazda answered: ‘At the next
watch after death®, the Drug Nasu comes and

1 Khrafstra is a general denomination for noxious animals.

3 Until the Sag-dfd has been performed (see VIII, 16 seq.)

5 The Sag-did may be performed by birds of prey as well as
by dogs. The dog smites the Nasu when it brings its muzzle near
to the dead, the bird (mountain hawk, sparrow (?), or eagle) when
its shadow passes over the body (Comm. ad ὃ 2; cf. ὃ 29). ὃ 3 is
from the Vendidad SAda.

4 «By poison’ (Comm.)

δ Literally, ‘by men;’ that is to say, put to death by the com-
munity according to law (Comm.)

4 If he has been condemned unjustly.

Τ Tf he has strangled himself.

* The day is divided into five watches or ratu. If the man
dies a natural death, the Drug comes directly; if the death be
violent and unlooked for, the Drug comes later (as the corruption
does not set in so quickly).

78 VENDIDAD.

rushes upon the dead, from the regions of the
north, in the shape of a raging fly, with knees and
tail sticking out, droning without end, and like unto
the foulest Khrafstras.’

IT},

6 (7). O Maker of the material world, thou Holy One!
If there be a number of men resting in the same place, on
the same carpet, on the same pillows, be there two men
near one another, or five, or fifty, or a hundred, close by
one another; and of those people one happens to die;
how many of them does the Drug Nasu envelope with
corruption, infection, and pollution ?

7 (11). Ahura Mazda answered: ‘If the dead one be
a priest, the Drug Nasu rushes forth, O Spitama Zarathu-
stra! she goes as far as the eleventh and defiles the ten.

‘If the dead one be a warrior, the Drug Nasu rushes
forth, O Spitama Zarathustra! she goes as far as the tenth
and defiles the nine.

‘If the dead one be a husbandman, the Drug Nasu
rushes forth, O Spitama Zarathustra! she goes as far as
the ninth and defiles the eight.

8 (17). ‘If it be a shepherd’s dog, the Drug Nasu rushes
forth, O Spitama Zarathustra! she goes as far as the eighth
and defiles the seven.

‘If it be a house dog, the Drug Nasu rushes forth, O
Spitama Zarathustra! she goes as far as the seventh and
defiles the six.

9 (21). ‘If it be a Vohunazga dog, the Drug Nasu
rushes forth,O Spitama Zarathustra! she goes as far as
the sixth and defiles the five.

‘If it be a Tauruna dog, the Drug Nasu rushes forth,
O Spitama Zarathustra! she goes as far as the fifth and
defiles the four ®’

1 δὲ 6-9 = Farg. V, 27-30.

* This enumeration is less complete than that in the fifth Far-
gard, as it comprises only the first four sorts of dogs; the rest is to
be supplied as in Farg. V, 31-38.

FARGARD VII. 79

. . . ‘Those clothes shall serve for their coverings and
for their sheets?.’. . .

Ill.

10 (26). O Maker of the material world, thou
Holy One! What part of his bedding? and pillow
does the Drug Nasu defile with corruption, infection,
and pollution ?

11 (27). Ahura Mazda answered: ‘The Drug
Nasu defiles with corruption, infection, and pollu-
tion the upper sheet and the inner garment 8,’

12 (28). O Maker of the material world, thou
Holy One! Can that garment be made clean, O
holy Ahura Mazda! that has been touched by the
carcase of a dog or the corpse of a man?

13 (29). Ahura Mazda answered: ‘It can, O holy
Zarathustra !’

How so?

‘If there be on the garment seed, or blood, or dirt,
or vomit, the worshippers of Mazda shall rend it to
pieces, and bury it under the ground 5,

14 (33). ‘But if there be no seed [on the gar-
ment], nor blood, nor dirt, nor vomit, then the
worshippers of Mazda shall wash it with géméz.

15 (35). ‘If it be leather, they shall wash it with
géméz three times, they shall rub it with earth three

1 This phrase, which forms part of § 19, is wrongly inserted
here.

3 The bedding on which he has died.

* The upper sheet of the bed and the inner garment of the body,
that is to say, only those clothes which have been in direct contact
with the dead.

* According to the Commentary only that part which has been
defiled is rent off ; the rest may still be used.

80 VENDIDAD.

times, they shall wash it with water three times, and
afterwards they shall expose it to the air for three
months at the window of the house.

‘If it be woven cloth, they shall wash it with
géméz six times}, they shall rub it with earth six
times, they shall wash it with water six times, and
afterwards they shall expose it to the air for six
months at the window of the house.

16 (37). ‘The spring named Ardvt Sdra, O Spi-
tama Zarathustra! that spring of mine, purifies the
seed of males, the womb of females, the milk of
females 3,

17° (41). O Maker of the material world, thou Holy
One! Can those clothes, when once washed and cleansed,
ever be used either by a Zaotar, or by a HAvanan, or by an
Atare-vakhsha, or by a Frabaretar, or by an Abered, or by
an AsnAtar, or by a Rathwiskar, or by a Sraosh4-varez, or
by any priest, warrior, or husbandman ?

18 (43). Ahura Mazda answered: ‘Never can those
clothes, even when washed and cleansed, be used either by
a Zaotar, or by a HAvanan, or by an Atare-vakhsha, or
by a Frabaretar, or by an Abered, or by an AsnAtar, or by
a Rathwiskar, or by a Sraosha-varez, or by any priest,
warrior, or husbandman.

19 (45). ‘But if there be in a Mazdean house a woman
who is in her sickness, or a man who has become unfit for
work, and who must sit in the place of infirmity, those
clothes shall serve for their coverings and for their sheets,
until they can withdraw their hands for prayer.

20 (49). ‘Ahura Mazda, indeed, does not allow us to
waste anything of value that we may have, not even so

1 See Farg. XIX, a1.

3 This clause is a quotation from Yasna LXV, 5, intended to
illustrate the cleansing power of water. Ardvf Sfra is the goddess
of the waters, Cf. Farg. XXI, 6 notes.

5 §§ 17-22 = Farg. V, 57-62.

FARGARD VII. 81

much as an Asperena’s weight of thread, not even so much
as a maid lets fall in spinning.

21 (52). ‘Whosoever throws any clothing on a dead
body, even so much as a maid lets fall in spinning, is not
a pious man whilst alive, nor shall he, when dead, have
a place in Paradise.

22 (55). ‘He makes himself a viaticum unto the world
of the wicked, into that world, made of darkness, the
offspring of darkness, which is Darkness’ self. To that
world, to the world of Hell, you are delivered by your
own doings, by your own religion, O sinners!’

IV,

23 (59). O Maker of the material world, thou
Holy One! Can he be clean again who has eaten
of the carcase of a dog or of the corpse of a man'?

24 (60). Ahura Mazda answered: ‘He cannot,
O holy Zarathustra! His burrow? shall be dug out,
his heart shall be torn out, his bright eyes shall be
put out; the Drug Nasu falls upon him, takes hold
of him even to the end of the nails, and he is
unclean, thenceforth, for ever and ever®*’

1 The carcase-eater lodges the Nasu in himself; he becomes
a Nasu, and therefore must be destroyed; cf. below, ὃ 76 seq.

* His house, as he is assimilated to a devouring Khrafstra;
cf. Farg. III, 7.

* Till the resurrection. ‘It is prescribed in the Vendidéd that
if a man shall eat of a carcase, his house and family shall be
destroyed, his heart shall be torn out of his body, his eyes shall
be put out, and his soul shall abide in hell till the resurrection’
(Saddar 71). ‘He who eats of a carcase with sinful intent is both
unclean and margarz4n; Barashnfim and Nirang are of no avail
for him, he must die. If there has been no sinful intent, he may
wash himself; one may give him the ashes and the géméz
(Comm.); he is unclean, he is not margarz4n’ (Old Rav. 115 b).

[4 α

82 VENDIDAD.

V.

25 (65). O Maker of the material world, thou
Holy One! Can he be clean again, O holy Ahura
Mazda! who has brought a corpse with filth into the
waters, or unto the fire, and made either unclean ?

26 (66). Ahura Mazda answered: ‘He cannot,
O holy Zarathustra! Those wicked ones it is, those
Nasu-cutters, that most increase spiders and locusts’;
those wicked ones it is, those Nasu-cutters, that
most increase the grass-destroying drought *.

27 (69). ‘Those wicked ones it is, those Nasu-
cutters, that increase most the power of the winter ?,
produced by the fiends, the cattle-killing, thick-
snowing, overflowing, the piercing, fierce, mischievous
winter ὃ, Upon them comes and rushes the Drug
Nasu, she takes hold of them even to the end of
the nails, and they are unclean, thenceforth, for ever
and ever ‘4.’

1 ‘Tt is said in the Avesta that when there are many gnats and
locusts it is owing to corpses having been brought to water and to
fire’ (Saddar 72).

* ὃ 26 refers chiefly to the damage produced by the defilement
of the waters, and § 27 to that produced by the defilement of the
fire,

5 «In the same way (by the bringing of corpses to water and to
fire), winter grows colder, and summer grows warmer’ (Saddar 72).

* «Whoever shall do that deed, shall pay for it in this world and
in the next; they shall flay his body in the presence of the as-
sembly, they shall tear him limb from limb, and his corpse shall be
thrown away to dogs and ravens, . . . and when his soul comes
to the other world, he shall suffer tortures from the Dévs. If he has
not made his Patet, his soul shall remain in hell till the day of
resurrection’ (Gr. Rav. p. 123).

FARGARD VII. 83

VI.

28 (72). O Maker of the material world, thou
Holy One! Can the wood be made clean, O holy
Ahura Mazda! whereunto Nasu has been brought
from a dead dog, or from a dead man ?

29 (73). Ahura Mazda answered: ‘It can, O holy
Zarathustra!’

How so?

‘If the Nasu has not yet been expelled! by the
corpse-eating dogs, or by the corpse-eating birds ?,
they shall Jay down, apart on the ground, all the
wood on a Vitasti® all around, if the wood be dry;
on a Frérathni? all around, if it be wet; then they
shall sprinkle it once over with water, and it shall
be clean ὅ.

30 (78). ‘But if the Nasu has already been
expelled ὁ by the corpse-eating dogs, or by the
corpse-eating birds, they shall lay down, apart on
the ground, all the wood on a Frérathni all around,
if the wood be dry; on a Fréb4zu’ all around, if it

1 That is to say, if the Sag-did has not yet been performed.
Read: ‘If the Nasu has been expelled...’ (that is to say, if the
Sag-dfd has been performed). See note 6.

* See above, p. 77, ἢ. 3.

® Twelve fingers ; a span.

* The Frar4thni is, as it seems, as much as a forearm.

* « After a year,’ according to the Commentary.

4 Read: ‘But if the Nasu has not yet been expelled.’ It
appears from the similar passages (VIII, 35, 36, and 98, 99) and
from the general principles of uncleanness that the words ‘If the
Nasu has not yet been expelled,’ in § 29, have been misplaced
there from § 30, and that the corresponding words in § 30 belong
to ὃ 29; because uncleanness spreads less far, when the Sag-did
has taken place.

7 A measure of unknown extent ; ‘an arm’s length,’ it would seem.

G2

84 , VEND{DAD.

be wet; then they shall sprinkle it once over with
water, and it shall be clean.

31 (81). ‘ Thus much of the wood around the dead
shall they lay down, apart on the ground, according
as the wood is dry or wet; as it is hard or soft; they
shall sprinkle it once over with water, and it shall be
clean.’

32 (83). O Maker of the material world, thou
Holy One! Can the corn or the fodder be made
clean, O holy Ahura Mazda! whereunto Nasu has
been brought from a dead dog, or from a dead man ?

33 (84). Ahura Mazda answered: ‘It can, O holy
Zarathustra !’

How so?

‘If the Nasu has not yet been expelled’ by the
corpse-eating dogs, or by the corpse-eating birds,
they shall lay down, apart on the ground, all the
corn on a Frarathni all around, if the corn be dry;
on a Frdbazu all around, if it be wet; then they
shall sprinkle it once over with water, and it shall
be clean.

34 (89). ‘But if the Nasu has already been
expelled? by the corpse-eating dogs, or by the
corpse-eating birds, they shall lay down, apart on
the ground, all the corn on a FrAb4zu all around, if
the corn be dry; on a Vib4zu ὃ 411] around, if it be wet;
then they shall sprinkle it once over with water, and
it shall be clean.

35 (92). ‘ Thus much of the corn around the dead

1 Read: ‘If the Nasu has already been expelled...’ See
§ 29 note.

3 Read: ‘If the Nasu has not yet been expelled...’ See
§ 30 note.

* A measure of unknown extent; ‘an ell,’ it would seem.

FARGARD VII. 85

shall they lay down, apart on the ground, according
as the corn is dry or wet; as it is sown or not sown;
as it is reaped or not reaped; [as it is beaten or not
beaten]'; as it is winnowed or not winnowed?; [as it
is ground or not ground]*; as it is kneaded [or not
kneaded]*; they shall sprinkle it once over with
water, and it shall be clean.’

Vila.

36 (94). O Maker of the material world, thou
Holy One! If a worshipper of Mazda want to
practise the art of healing, on whom shall he first
prove his skill? on worshippers of Mazda or on
worshippers of the Daévas * ?

37 (96). Ahura Mazda answered: ‘On worship-
pers of the Daévas shall he first prove himself,
rather than on worshippers of Mazda. If he treat
with the knife a worshipper of the Daévas and he
die ; if he treat with the knife a second worshipper of
the Daévas and he die; if he treat with the knife for
the third time a worshipper of the Daévas and he
die, he is unfit for ever and ever.

38 (99). ‘Let him therefore never attend any
worshipper of Mazda; let him never treat with the
knife any worshipper of Mazda, nor wound him with
the knife. If he shall ever attend any worshipper
of Mazda, if he shall ever treat with the knife any
worshipper of Mazda, and wound him with the knife,

1 From the Vendidad Sada. 2 Doubtful.

* This is supplied, as it seems to be required by the context
and by the Pahlavi translation.

* On Zoroastrians or on idolaters (or, what is tantamount, on
Iranians or on non-Iranians).

86 VENDIDAD. ᾿

he shall pay for his wound the penalty for wilful
murder |,

39 (102). ‘If he treat with the knife a worshipper
of the Daévas and he recover; if he treat with the
knife a second worshipper of the Daévas and he
recover; if for the third time he treat with the knife
a worshipper of the Daévas and he recover; then
he is fit for ever and ever *.

40 (104). ‘He may henceforth at his will attend
worshippers of Mazda; he may at his will treat with
the knife worshippers of Mazda, and heal them with
the knife.

VII b.

41 (105). ‘A healer shall heal a priest for a blessing
of the just; he shall heal the master of a house for
the value of an ox of low value; he shall heal the
lord of a borough ‘ for the value of an ox of average
value ; he shall heal the lord of a town for the value
of an ox of high value; he shall heal the lord of a
province for the value of a chariot and four’.

42 (110). ‘He shall heal the wife of the master
of a house for the value of a she-ass; he shall heal
the wife of the lord of a borough for the value of

1 For baodh6-varsta, literally, ‘done with full conscience.’

3 ‘Some say, One who has been qualified may become dis-
qualified; one who has been disqualified shall never become
qualified’ (Comm. ad § 43).

5. The priest will say to him: Be holy! (that is to say, be one of
the blest!) ‘ Thus he will become holy (i.e. he will go to Paradise) ;
there is no equivalent in money. Some say, It is given when the
priest has not 3000 stirs’ (Comm.)

* A group of several houses; Aspendiarji and Anquetil say, ‘a
street.’

5 «A value of seventy stirs’ (Comm.)

FARGARD VII. 87

a cow; he shall heal the wife of the lord of a town
for the value of a mare; he shall heal the wife of
the lord of a province for the value of a she-camel.

43 (114). ‘ He shall heal the heir of a great house
for the value of an ox of high value; he shall heal
an ox of high value for the value of an ox of aver-
age value; he shall heal an ox of average value for
the value of an ox of low value; he shall heal an
ox of low value for the value of a sheep; he shall
heal a sheep for the value of a piece of meat '.

44 (118). ‘If several healers offer themselves to-
gether, O Spitama Zarathustra! namely, one who
heals with the knife, one who heals with herbs, and
one who heals with the Holy Word ?, let one apply
to the healing by the Holy Word: for this one is
the best-healing of all healers who heals with the
Holy Word; he will best drive away sickness from
the body of the faithful 5.’

VILL.

45 (122). O Maker of the material world, thou
Holy One! How long after the corpse of a dead
man has been laid down on the ground, clothed
with the light of heaven and beholding the sun, is
the ground clean again ‘ ?

τ Cf. the tariff of fees for the cleanser, Farg. IX, 37 seq.

3 ‘By spells’ (Comm. ; cf. Odyssea XIX, 457). This classifi-
cation was not unknown to Asclepios: he relieved the sick ‘ now
with caressing spells, now with soothing drink or balsam, now with
the knife’ (Pindaros, Pyth. III, 51).

* Cf. Yt. III, 6. The treatment by the Holy Word seems not to
consist only in the recitation of spells, but the spells must be
accompanied by the ceremony of the Barashnfim (see Farg. XXII).

4 Restored to the purity of its nature, and fit to till; as it remains
Nasu till that time.

88 VENDIDAD.

46 (123). Ahura Mazda answered: ‘ When the
corpse of a dead man has lain on the ground
for a year, clothed with the light of heaven, and
beholding the sun, then the ground is clean again,
O holy Zarathustra Τ᾿

47(124). O Maker of the material world, thou Holy
One! How long after the corpse of a dead man has
been buried in the earth, is the earth clean again?

48 (125). Ahura Mazda answered: ‘When the
corpse of a dead man has lain buried in the earth
for fifty years *, O Spitama Zarathustra! then the
earth is clean again ὃ,

49 (126). O Maker of the material world, thou
Holy One! How long after the corpse of a dead
man has been laid down on a Dakhma; is the
ground, whereon the Dakhma stands, clean again ?

50 (127). Ahura Mazda answered: ‘Not until
the dust of the corpse, O Spitama Zarathustra!
has mingled with the dust of the earth‘. Urge
every one in the material world, O Spitama Zara-
thustra! to pull down Dakhmas ὅ,

51 (129). ‘ He who should pull down Dakhmas,
even so much thereof as the size of his own body,
his sins in thought, word, and deed are remitted as
they would be by a Patet; his sins in thought,
word, and deed are undone’,

52 (132). ‘ Not for his soul shall the two spirits

1 See Farg. VI, 1 seq.

3 The time necessary to consume the corpse to its last particle.

8. Cf. Farg. III, 36 seq.

* A space of time estimated at fifty years (Comm.) Cf. Farg.
Ill, 13.

δ Cf. Farg. III, 9, text and note, and ὃ 13.

4 A tanfdhr sin is remitted thereby’ (Comm.)

FARGARD VII. 89

wage war with one another!; and when he enters
Paradise, the stars, the moon, and the sun shall
rejoice in him; and I, Ahura Mazda, shall rejoice
in him, saying: “ Hail, O man! thou who hast just
passed from the decaying world into the undecaying
one?!”’

553 (137). O Maker of the material world, thou
Holy One! Where are there Daévas? Where is
it they offer worship to the Daévas? What is the
place whereon troops of Daévas rush together,
whereon troops of Daévas come rushing along ?
What is the place whereon they rush together to
kill their fifties and their hundreds, their hundreds
and their thousands, their thousands and their tens
of thousands, their tens of thousands and their
myriads of myriads ?

56 (138). Ahura Mazda answered: ‘Those Dakh-
mas that are built upon the face of the earth, O Spi-
tama Zarathustra! and whereon are laid the corpses
of dead men, that is the place where there are
Daévas, that is the place whereon troops of Daévas

1 When a man dies, hell and Paradise, fiends and gods struggle
for the possession of his soul: Astévidhétus, Vizaresha, and the bad
Vayu drag the souls of the wicked to hell; Mithra, Sraosha, Rashnu,
and the good Vayu take the souls of the good to Paradise (see
Farg. XIX, 29 seq.; Yt. XXII; Mainyé-i-khard II). The struggle
lasts for three days and three nights (the sadis), during which time
the relatives of the dead offer up prayers and sacrifices to Sraosha,
Rashnu, and Vayu, to assure him their protection (cf. IX, 56).

* Cf. Yt. XXII, τό and Farg. XIX, 31.

ὁ δὲ 53, 54 belong to the Commentary; they are composed of
disconnected quotations, part of which refers to the different deeds
by which a tandfdhr sin may be redeemed, while the other part
refers to the rules of what may be called the book-keeping of good
actions and sins.

90 VEND{DAD.

rush together; whereon troops of Daévas come
rushing along; whereon they rush together to kill
their fifties and their hundreds, their hundreds and
their thousands, their thousands and their tens of
thousands, their tens of thousands and their myriads
of myriads.

57 (140). ‘On those Dakhmas, O Spitama Zara-
thustra! those Daévas take food and void filth.
As you, men, in the material world, you cook meal
and eat cooked meat, so do they. It is, as it were,
the smell of their feeding that you smell there,
O men!

58 (143). ‘For thus they go on revelling, until
that stench is rooted in the Dakhmas. In those
Dakhmas arise the infection of diseases, itch, hot
fever, naéza ', cold fever, rickets, and hair untimely
white 2. On those Dakhmas meet the worst mur-
derers, from the hour when the sun is down 8.

59 (148). ‘And people of small understanding
who do not seek for better understanding‘, the
Gainis ® make those diseases grow stronger by a
third *, on their thighs, on their hands, on their
three-plaited hair 7.’

1 Doubtful.

3 Albinism was regarded as sent by the demons. When ΖΑ] was
born with white hair, his father Sam exposed on the Alborz ‘that
child of Dév, with an old man’s head’ (Firdausi).

> Cemeteries are the meeting-place of robbers and murderers.

4 “Who do not seek for instruction.’

5 «The Gahi’ (Comm.) The Gaini seems to be the Gahi as
‘killing,’ as bringing sickness.

5 The general meaning of the sentence seems to be that, for
want of hygiene, diseases grow worse through the infection from
the Dakhmas.

7 Doubtful.

FARGARD VII. ΟΙ

IX.

601 (151). O Maker of the material world, thou Holy
One! If in the house of a worshipper of Mazda there be
a woman with child, and if being a month gone, or two, or
three, or four, or five, or six, or seven, or eight, or nine, or
ten months gone, she bring forth a still-born child, what
shall the worshippers of Mazda do?

61 (155). Ahura Mazda answered: ‘The place in that
Mazdean house whereof the ground is the cleanest and
the driest, and the least passed through by flocks and
herds, by the fire of Ahura Mazda, by the consecrated
bundles of baresma, and by the faithful ;’—

62 (158). O Maker of the material world, thou Holy.
One! How far from the fire? How far from the water?
How far from the consecrated bundles of baresma? How
far from the faithful?

63 (159). Ahura Mazda answered: ‘Thirty paces from
the fire; thirty paces from the water ; thirty paces from the
consecrated bundles of Baresma; three paces from the
faithful ;—

64 (160). ‘On that place shall the worshippers of Mazda
erect an enclosure, and therein shall they establish her
with food, therein shall they establish her with clothes.’

65 (162). O Maker of the material word, thou Holy
One! What is the food that the woman shall first take ?

66 (163). Ahura Mazda answered: ‘Géméz mixed with
ashes, three draughts of it, or six, or nine, to send down
the Dakhma within her womb.

67 (166). ‘ Afterwards she may drink boiling milk of
mares, cows, sheep, or goats, with pap or without pap; she
may take cooked milk without water, meal without water,
and wine without water.’

68 (169). O Maker of the material world, thou Holy
One! How long shall she remain so? How long shall she
live thus on milk, meal, and wine ?

1 §§ 60-69=Farg. V, 45-54. See the Commentary there.

92 VENDIDAD.

69 (170). Ahura Mazda answered: ‘Three nights long
shall she remain so; three nights long shall she live thus
on milk, meal, and wine. Then, when three nights have
passed, she shall wash her body, she shall wash her clothes,
with géméz and water, by the nine holes, and thus shall
she be clean.’

70 (172). O Maker of the material world, thou
Holy One! But if fever befall her unclean body, if
these two worst pains, hunger and thirst, befall her,
may she be allowed to drink water ἢ

71 (175). Ahura Mazda answered: ‘She may;
the first thing for her is to have her life saved.
From the hands of one of the holy men, a holy
faithful man, who knows the holy knowledge ὥ, she
shall drink of the strength-giving water. But you,
worshippers of Mazda, fix ye the penalty for it.
The Ratu being applied to, the Sraosh4-varez being
applied to’, shall prescribe the penalty to be paid‘.’

72 (181). What is the penalty to be paid?

Ahura Mazda answered: ‘The deed is that of
a Peshdétanu: two hundred stripes with the Aspahé-
astra, two hundred stripes with the Sraoshé-éarana°.’

X.

73 (183). O Maker of the material world, thou
Holy One! Can the eating-vessels be made clean

1 Before those three days have passed.

* If there is near her a pious and intelligent man, who recognises
that her life would be endangered by too strict an adherence to the
rule, he will let her depart from it,

® See Farg. V, 25. * For the water having been defiled.

5 A penalty to be undergone by the husband, at least in modern
practice: ‘If through fear of death or of serious illness she has
drunk water before the appointed time, her husband shall make
Patet for her fault before the Dastur’ (Old Rav. 98 b).

FARGARD VII, 93

that have been touched by Nasu froma dog, or Nasu
from a man?

74 (184). Ahura Mazda answered: ‘ They can,
O holy Zarathustra!’

How so?

‘If they be of gold, you shall wash them once
with géméz, you shall rub them once with earth,
you shall wash them once with water, and they shall
be clean.

‘If they be of silver, you shall wash them twice
with géméz, you shall rub them twice with earth,
you shall wash them twice with water, and they shall
be clean.

[75. ‘If they be of brass, you shall wash them
thrice with géméz, you shall rub them thrice with
earth, you shall wash them thrice with water, and
they shall be clean.

‘If they be of steel, you shall wash them four
times with géméz, you shall rub them four times
with earth, you shall wash them four times with
water, and they shall be clean.

‘Ifthey be of stone, you shall wash them six times
with géméz, you shall rub them six times with earth,
you shall wash them six times with water, and they
shall be clean 1.7

‘If they be of earth, of wood, or of clay, they are
unclean for ever and ever *.’

XI.

76 (189). O Maker of the material world, thou
Holy One! Can the cow be made clean that has

1 From the Vendidéd S4da.
3 The power of resistance to uncleanness follows the value of
the materials: gold, silver, iron, steel, stone, earth, wood, clay.

94 VEND{DAD.

eaten of the carcase of a dog, or of the corpse of
a man?

77 (190). Ahura Mazda answered: ‘She can, O
holy Zarathustra! The priest shall not, within
a year, take from her either milk or cheese for
the libation, nor meat for the libation and the
Baresma'. When a year has passed, then the
faithful may eat of her as before *%,’

᾿ XII.

78 (193). Who is he, O holy Ahura Mazda! who,
meaning well and desiring righteousness, prevents
righteousness? Who is he who, meaning well, falls
into the ways of the Drug*?

79 (194). Ahura Mazda answered: ‘ This one,
meaning well and desiring righteousness, prevents
righteousness ; this one, meaning well, falls into the
ways of the Drug, who offers up water defiled by
the dead and unfit for libation; or who offers up in
the dead of the night water unfit for libation ‘.’

1 The libation waters (Zaothra) are mixed with milk (giv). The
cheese (or butter) and the meat are elements of the darfin as
goshéda.

3 ‘Whatever comes from her, if dropped, is clean; if taken,
unclean. If she be big with young, the young is born clean, if
conceived before her eating of the corpse; if conceived afterwards,
it is born unclean’ (Comm.)

® Possibly, ‘works for the Drug.’

4 «From what hour may sacrifice to the Good Waters be offered?
From sunrise to sunset. . . . He who offers up libations to the
Good Waters after sunset, before sunrise, does no better deed than
if he should throw them downright into the jaws of a venomous
snake’ (Nfrangist4n, § 48). ᾿

FARGARD VIII. 95

Farcarp VIII.

I (1-3). Purification of the house where a man has died.

II (4-13). Funerals.

III (14-22). Purification of the ways along which the corpse
has been carried.

ΙΝ (23-28). No clothes to be thrown on a corpse.

V (26-32). Unlawful lusts.

VI (33-34). A corpse when dried up does not contaminate.

VII (35-72). Purification of the man defiled by the dead.

VIII (73-80). Purification of the fire defiled by the dead.

IX (81-96). The Bahram fire.

X (97-107). Purification in the wilderness.

This chapter, putting aside section V, may be entitled: Funerals
and Purification. Logical order may easily be introduced into it,
by arranging the sections as follows: I, IV, II, ILI, VI, VII, X,
VII, IX.

I.

1. If a dog or a man die under a hut of wood
or a hut of felt!,; what shall the worshippers of
Mazda do ??

2 (4). Ahura Mazda answered : ‘ They shall search
for a Dakhma, they shall look for a Dakhma all
around’, If they find it easier to remove the dead,
they shall take out the dead, they shall let the house
stand, and shall perfume it with Urvdsna or Vohf-

1 A movable shelter, by contradistinction to a fixed abode, some-
thing like the oba of the Tartars, one of those huts made of
boards or felt and called tharuma by the Arabs, which served as
pavilions for princes as well as tents for nomads.

3 That sort of abode, having only one room, can have no
chamber for the dead (Farg. V, 10).

* If there is a Dakhma in the proximity, they remove the
corpse at once. If there is no Dakhma or the season prevents
its access, they purify the hut first.

96 vENDIDAD.

gaona, or Vohd-kereti, or Hadhainacpat, or any
other sweet-smelling plant '.

3 (8). ‘If they find it easier to remove the house,
they shall take away the house, they shall let the
dead lie on the spot, and shall perfume the house
with Urvdsna, or Vohi-gaona, or Vohi-kereti, or
Hadh4-naépata, or any other sweet-smelling plant.’

Il.

4 (£1). O Maker of the material world, thou Holy
One! If in the house of a worshipper of Mazda a
dog or a man happens to die, and it is raining *, or
snowing, or blowing ὅ, or it is dark, or the day is at
its end, when flocks and men lose their way, what
shall the worshippers of Mazda do? ?

5 (14). Ahura Mazda answered: ‘The place in
that house whereof the ground is the cleanest and the
driest, and the least passed through by flocks and
herds, by the fire of Ahura Mazda, by the consecrated
bundles of Baresma, and by the faithful ;'-—

6 (16). O Maker of the material world, thou Holy
One! How far from the fire? How far from the

1 “So, when a dog or a man dies, the first thing to do is to take
the corpse out (from the house), and to purify the house, inside and
outside, with perfumes burnt on the fire’ (Comm.) Cf. XI, 4.
Urvasna is the rasan plant, a sort of garlic; Vohd-gaona, Voha-
kereti, and Hadh4-naépata are respectively (according to Framjt)
benzoin, aloe, and pomegranate.

* “No corpse must be taken to the Dakhma when rain is falling,
or threatening. If one is overtaken by rain on the way, if there be
a place to lay it down, they shall lay it down; if there be none,
they must go on and take it to the Dakhma, they must not retrace
their steps: .. . When arrived at the Dakhma, if they find it full of
water, they may nevertheless lay down the corpse’ (Comm.)

8 Ifit is the season of rain or snow. Cf. V, ro seq.

FARGARD VIII. 97

water? How far from the consecrated bundles of
Baresma? How far from the faithful?

7 (17). Ahura Mazda answered: ‘Thirty paces
from the fire; thirty paces from the water; thirty
paces from the consecrated bundles of Baresma;
three paces from the faithful;—

8 (18). ‘On that place they shall dig a grave’,
half a foot deep if the earth be hard, half the height
of a man if it be soft *; [they shall cover the surface
of the grave with ashes or cowdung]®; they shall
cover the surface of it with dust of bricks, of stones,
or of dry earth 4.

g (21)5& ‘And they shall let the lifeless body lie
there, for two nights, or three nights, or a month
long, until the birds begin to fly, the plants to grow,
the hidden floods to flow, and the wind to dry up the
earth.

10 (23). ‘And when the birds begin to fly, the
plants to grow, the hidden floods to flow, and the wind
to dry up the earth, then the worshippers of Mazda
shall make a breach in the wall of the house’,

1 This is the case when the house is too small for containing
a special chamber for the dead (as prescribed Farg. V, 10).
Nowadays they dispense even with that grave: the corpse is laid
on the floor, on a slab of marble, by which it is sufficiently isolated
from the ground to prevent its being defiled.

* Soft earth, being not impervious to liquids, lets contagion
through more easily.

* Vendidfd Sada. * Substances more impervious.

δ §§ ρ-το; cf. Farg. V, 12-13.

* «The master and mistress of the house are carried away
through a breach (made in the wall of the house); others through
the door’ (Comm.)—‘ The more scrupulous parties have it [the
body] removed by a side, in preference to the usual general
entrance’ (H. G. Briggs, The Parsis, 1852, p. 50).

(4) a

98 VEND{DAD.

and two men, strong and skilful’, having stripped
their clothes off?, shall take up the body from the
clay or the stones, or from the plastered house’,
and they shall lay it down on a place where they
know there are always corpse-eating dogs and
corpse-eating birds.

11 (29). ‘Afterwards the corpse-bearers shall sit
down, three paces from the dead, and the holy Ratu‘
shall proclaim to the worshippers of Mazda thus:
“ Worshippers of Mazda, let the urine be brought
here wherewith the corpse-bearers there shall wash
their hair and their bodies!”’

12 (32). O Maker of the material world, thou Holy
One! Which is the urine wherewith the corpse-
bearers shall wash their hair and their bodies ?
Is it of sheep or of oxen? Is it of man or of
woman ?

13 (35). Ahura Mazda answered: ‘It is of sheep
or of oxen ; not of man nor of woman, except a man
or a woman who has married the next-of-kin5: these

1 The corpse-bearers or nasu-kasha (Khandyas). ‘The
corpse must be carried by two persons (see Farg. III, 13 seq.), no
matter who they are; they may be a man and a woman, or two
women’ (Comm.)

? ‘As they are exchanged for the special clothes in which they
carry corpses’ (Comm.), the so-called gima-i dakhma, ‘the
Dakhma clothes.’

* The Dakhma (see Farg. VI, 50 seq.)

4“ The priest who directs the funerals, ‘the chief of the Nasu-
kashas ’ (Comm.), the so-called Nas4-s4lar.

* The next-of-kin marriage or Hvaétvadatha (Khétfid4d) is one
of the good works that Ahriman dreads most (Sh4yast l4-sh4yast
XVIII; West, Pahlavi Texts, I, 389). ‘Aharman and the demons are
less predominant in the body of him who practises Khétad4d’ (West,
II, 422). Therefore their maésma is as powerful as the g6méz.

FARGARD VIII. 99

shall therefore procure the urine wherewith the

corpse-bearers shall wash their hair and _ their

bodies "ν᾽ :
Ill.

14 (38). O Maker of the material world, thou
Holy One! Can the way, whereon the carcases of
dogs or corpses of men have been carried, be passed
through again by flocks and herds, by men and
women, by the fire of Ahura Mazda, by the conse-
crated bundles of Baresma, and by the faithful ?

15 (40). Ahura Mazda answered: ‘It cannot be
passed through again by flocks and herds, nor by
men and women, nor by the fire of Ahura Mazda, nor
by the consecrated bundles of Baresma, nor by the
faithful 5,

16 (41). ‘ They shall therefore cause a yellow dog
with four eyes ὃ, or a white dog with yellow ears, to
go three times through that way*. When either the
yellow dog with four eyes, or the white dog with
yellow ears, is brought there, then the Drug Nasu
flies away to the regions of the north, [in the shape
of a raging fly, with knees and tail sticking out,
droning without end, and like unto the foulest
Khrafstras&]

* «When back in the village they perform the regular Barash-
nam with consecrated géméz’ (Comm.)

3 The way by which the corpse has passed is haunted by the
Drug Nasu: the Drug is expelled from it by the same proceeding
as it was expelled from the dead, by the Sag-did. The Sag-did
for the purification of the way seems to have fallen into desuetude.

* A dog with two spots above the eyes.

‘ *Afrag says, the dog goes straight along the length of the
way; Maidy6-m4h says, he goes across it from side to side’
(Comm.)

δ Cf. Farg. VII, 3.

100 VEND{DAD.

17 (45). ‘If the dog goes unwillingly, O Spitama
Zarathustra, they shall cause the yellow dog with
four eyes, or the white dog with yellow ears, to go
six times! through that way. When either the
yellow dog with four eyes, or the white dog with
yellow ears, is brought there, then the Drug Nasu
flies away to the regions of the north, [in the shape
of -a raging fly, with knees and tail sticking out,
droning without end, and like unto the foulest
Khrafstras.]

18 (47). ‘If the dog goes unwillingly, they shall
cause the yellow dog with four eyes, or the white
dog with yellow ears, to go nine times through that
way. When either the yellow dog with four eyes,
or the white dog with yellow ears, has been brought
there, then the Drug Nasu flies away to the regions
of the north, [in the shape of a raging fly, with knees
and tail sticking out, droning without end, and like
unto the foulest Khrafstras.]

19 (49). ‘An Athravan shall first go along the
way and shall say aloud these victorious words:
“Yatha ahd vairyé?:—The will of the Lord is
the law of righteousness.

‘“ The gifts of Vohu-mané ὃ to the deeds done in
this world for Mazda.

1 «Three times suffice if the dog goes of his own accord; if he
goes by force, it counts as nothing; if he goes but with reluctance,
that shall suffice’ (Comm. ad § 18).

* A prayer in frequent use, and considered of great efficacy,
generally known as the Ahuna Vairya or Honover. It was by
reciting it that Ormazd in his first conflict with Ahriman drove
him back to hell (Bund. 1).

5. Of Paradise, as Vohu-man6é (Good Thought) is the doorkeeper
of heaven (cf. Farg. XIX, 31).

FARGARD VIII. ΙΟΙ

‘“ He who relieves the poor makes Ahura king.

20 (52). ‘“Kem-ndé mazd&!:—What protector
hast thou given unto me, O Mazda! while the hate
of the wicked encompasses me? Whom but thy
Atar and Vohu-mané ", through whose work I keep
on the world of righteousness ? Reveal therefore
to me thy Religion as thy rule?!

‘“Ke verethrem-g4‘:—Who is the victorious
who will protect thy teaching? Make it clear that
I am the guide for both worlds. May Sraosha
come with Vohu-mané and help whomsoever thou
pleasest, O Mazda!

21 (60). ‘“ Keep us from our hater, O Mazda
and Armaiti Spezta! Perish, O fiendish Drug!
Perish, O brood of the fiend! Perish, O creation
of the fiend! Perish, O world of the fiend! Perish
away, O Drug! Rush away, O Drug! Perish
away, O Drug! Perish away to the regions of the
north, never more to give unto death the living
world of Righteousness!”

22 (63). ‘Then the worshippers of Mazda may
at their will bring by those ways sheep and oxen,
men and women, and Fire, the son of Ahura
Mazda, the consecrated bundles of Baresma, and
the faithful.

1 Yasna XLVI, 7.

51 have no protection to expect but from my virtue (Vohu-mané,
‘Good Thought’) and from thy fire, which in the fire ordeal (Var
Nfrang) will show my innocence.

* That is to say, one must take Religion as one’s rule.

* Yasna XLIV,16. This stanza, which in the original GAtha
refers to the human incarnation of Sraosha, that is to say, to king
VistAspa, the victorious protector of the Prophet and his Religion,
is applied here to the god Sraosha, as a protector of the soul in its
passage from this world to the other (Farg. VII, 52).

102 VENDIDAD.

‘The worshippers of Mazda may afterwards! pre-
pare meals with meat and wine in that house; it
shall be clean, and there will be no sin, as before.’

IV.

23 (65). O Maker of the material world, thou
Holy One! Ifa man shall throw clothes, either of
skin or woven, upon a dead body ?, enough to cover
the feet, what is the penalty that he shall pay ὃ ὃ

Ahura Mazda answered : ‘Four hundred stripes
with the Aspahé-astra, four hundred stripes with the
Sraoshé-£arana.’

24 (68). O Maker of the material world, thou
Holy One! If a man shall throw clothes, either
of skin or woven, upon a dead body, enough to
cover both legs, what is the penalty that he shall
pay?

Ahura Mazda answered: ‘Six hundred stripes
with the Aspahé-astra, six hundred stripes with the
Sraoshé-Aarana.’

25 (7%). O Maker of the material world, thou
Holy One! Ifa man shall throw clothes, either of
skin or woven, upon a dead body, enough to cover
the whole body, what is the penalty that he shall
pay?

Ahura Mazda answered: ‘A thousand stripes

‘On the fourth day. For three days and nights after the death
it is forbidden to cook meat in the house (Comm.)

3 The dead must be stripped of his clothes and is exposed on the
heights ‘clothed with the light of heaven’ (Farg. VI, 51).—The
modern use is to have him wrapped in a shroud as old and as much
worn out as possible (Farg. V, 61).

* See Farg. V, 60; VII, 20.

FARGARD VIII. 103

with the Aspahé-astra, a thousand stripes with the
Sraoshé-éarana.’

V.

26 (74). O Maker of the material world, thou
Holy One! If a man, by force, commits the un-
natural sin, what is the penalty that he shall pay ?

. Ahura Mazda answered: ‘ Eight hundred stripes
with the Aspahé-astra, eight hundred stripes with
the Sraoshé-éarana.’

27 (77). O Maker of the material world, thou
Holy One! If a man voluntarily commits the
unnatural sin, what is the penalty for it? What
is the atonement for it? What is the cleansing
from it?

Ahura Mazda answered: ‘ For that deed there is
nothing that can pay, nothing that can atone, nothing
that can cleanse from it; it is a trespass for which
there is no atonement, for ever and ever.’

28 (83)!. When is it so?

‘It is so, if the sinner be a professor of the Religion of
Mazda, or one who has been taught in it.

‘But if he be not a professor of the Religion of Mazda,
nor one who has been taught in it, then his sin is taken
from him, if he makes confession of the Religion of Mazda
and resolves never to commit again such forbidden deeds.

29 (88). ‘The Religion of Mazda indeed, O Spitama
Zarathustra! takes away from him who makes confession
of it the bonds of his sin; it takes away (the sin of)
breach of trust; it takes away (the sin of) murdering one of
the faithful; it takes away (the sin of) burying a corpse ;
it takes away (the sin of) deeds for which there is no
atonement ; it takes away the worst sin of usury; it takes
away any sin that may be sinned.

1 See Farg. III, 38-42, text and notes.

104 vEND{DAD.

30 (95). ‘In the same way the Religion of Mazda, O
Spitama Zarathustra! cleanses the faithful from every
evil thought, word, and deed, as a swift-rushing mighty
wind cleanses the plain.

*So let all the deeds he doeth be henceforth good,
O Zarathustra! a full atonement for his sin is effected
by means of the Religion of Mazda.’

31 (98). O Maker of the material world, thou
Holy One! Who is the man that is a Daéva?
Who is he that is a worshipper of the Daévas ? that
is a male paramour of the Daévas? that is a female
paramour of the Daévas? that is a wife to the
Daéva'? that is as bad as a Daéva? that is in his
whole being a Daéva? Who is he that is a Daéva
before he dies, and becomes one of the unseen
Daévas after death ??

32 (102). Ahura Mazda answered: ‘The man
that lies with mankind as man lies with womankind,
or as woman lies with mankind, is the man that is
a Daéva; this one is the man that is a worshipper
of the Daévas, that is a male paramour of the
Daévas, that is a female paramour’ of the Daévas,
that is a wife to the Daéva; this is the man that is
as bad as a Daé€va, that is in his whole being a
Daéva; this is the man that is a Daéva before he
dies, and becomes one of the unseen Daévas after
death: so is he, whether he has lain with mankind
as mankind, or as womankind ὅν

1 «As a wife is obedient to her husband, so is he to the Daévas’
(Comm.)

3 Demons are often the restless souls of the wicked, excluded
from heaven. The Persian sect of the Mah4b4dians believed that
the soul that had not spoken and done good became an Ahriman
or gin (Dabist&n).

* The guilty may be killed by any one, without an order from

FARGARD VIIL 105

VI.

33 (107). O Maker of the material world, thou
Holy One! Shall the man be clean who has
touched a corpse that has been dried up and dead
more than a year!?

34 (108). Ahura Mazda answered: ‘He shall.
The dry mingles not with the dry*. Should the dry
mingle with the dry, how soon all this material
world of mine would be only one Peshétanu, bent
on the destruction of righteousness, and whose soul
will cry and wail! so numberless are the beings that
die upon the face of the earth 8,

VII.

35 (111). O Maker of the material world, thou
Holy One! Can the man be made clean that has

the Dastur (see § 74 n.), and by this execution an ordinary capital
crime may be redeemed (Comm. ad VII, 52).

? The corpse, dried up, contains no longer any of the solid and
liquid elements that generate corruption and infection (see above,
Pp. 75, 0. 2).

* This principle still prevails even with Musulman Persians:
‘ Pour encourir leur immondicité dans l’attouchement des Chrétiens
et autres idolatres, il est nécessaire que s’ils les touchent, leurs
vétements soient mouillés. C’est ἃ cause, disent-ils, qu’étans secs
Pimmondicité ne s’attache pas; . . . . ce qui est cause que dans
les villes od leurs Mullas et Docteurs ont plus d’autorité, ils font
parfois défendre par leurs Kans que lorsqu’il pleut, les Chrétiens
ne sortent pas de leurs maisons, de crainte que par accident, venans
ἃ les heurter, ils ne soient rendus immondes’ (G. du Chinon, p. 88
seq.; cf. Chardin). Still nowadays, in Persia, the Jews are not
allowed to go out of their house on a rainy day, lest the religious
impurity, conducted through the rain, should pass from the Jew to
the Musulman.

δ See Farg. V, 4.

106 VENDIDAD.

touched the corpse of a dog or the corpse of a
man ?

36 (113). Ahura Mazda answered: ‘He can, O
holy Zarathustra!’

How so?

‘If the Nasu has already been expelled by the
corpse-eating dogs, or by the corpse-eating birds,
he shall cleanse his body with géméz and water, and
he shall be clean 1,

37 (117). ‘If the Nasu has not yet been expelled
by the corpse-eating dogs, or by the corpse-eating
birds’, then the worshippers of Mazda shall dig
three holes in the ground 8, and he shall thereupon
wash his body with géméz, not with water. They
shall then lift and bring my dog‘, they shall bring
him (thus shall it be done and not otherwise) in
front [of the man]®.

38 (121). ‘The worshippers of Mazda shall dig
three other holes δ in the ground, and he shall there-
upon wash his body with géméz, not with water.
They shall then lift and bring my dog, they shall
bring him (thus shall it be done and not otherwise)
in front [of the man]. Then shall they wait until he

1 If the Sag-did has been performed, a simple ghosel is enough.
Cf. Farg. VII, 29, notes 1 and 5.

3 If the Sag-did has not been performed, the Barashnfm is
necessary.

* The first three holes, which contain géméz. For the dis-
position of the holes, see the following Fargard.

- Three times; every time that the unclean one passes from one
hole to another (Comm. ad IX, 32).

5 To look at him, or, rather, at the Nasu in him, whilst the priest
sings the spells that drive the Nasu.

* Containing g6méz too.

FARGARD VIII. 107

is dried! even to the last hair on the top of his
head.

39 (125). ‘They shall dig three more holes? in
the ground, three paces away from the preceding,
and he shall thereupon wash his body with water 5,
not with gémeéz.

40 (127). ‘He shall first wash his hands; if his
hands be not first washed, he makes the whole of
his body unclean. When he has washed his hands
three times, after his hands have been washed, thou
shalt sprinkle with water‘ the forepart of his
skull δ,

41 (131). O Maker of the material world, thou
Holy One! When the good waters reach the fore-
part of the skull, whereon does the Drug Nasu
rush δὴ

1 He rubs himself dry with handfuls of dust (see IX, 29 seq.)

3 Containing water.

* Asa master does not take away the dunghill from his house
with his own hands, but has it taken away by his servants, so the
water, being of higher dignity than the g5méz, has the worst of the
impurity taken by the géméz, and intervenes only when there is
nothing left that can attain it (Abalish, tr. Barthelemy, ch. V and
note 29).

* The water is shed from a spoon, tied to a long stick, ‘ the stick
with nine knots’ (Farg. IX, 14).

5 Bareshnfim; from which word the whole of the operation has
taken its name.

9 The Nasu is expelled symmetrically, from limb to limb, from
the right side of the body to the left, from the forepart to the back
parts, and she flies, thus pursued, downwards from the top of the
head to the tips of the toes. The retreating order of the Nasu
is just the reverse of the order in which she invaded the different
members of the first man: she entered Gayomart by the little
toe of the left foot, then went up to the heart, then to the
shoulder, at last to the summit of the head (Gr. Bund.) Death still
seizes the foot first.

108 VENDIDAD.

Ahura Mazda answered: ‘In front, between the
brows, the Drug Nasu rushes,’

42 (134). O Maker of the material world, thou
Holy One! When the good waters reach in front,
between the brows, whereon does the Drug Nasu
rush ?

Ahura Mazda answered: ‘On the back part of
the skull the Drug Nasu rushes.’

43 (137). O Maker of the material world, thou
Holy One! When the good waters reach the back
part of the skull, whereon does the Drug Nasu rush ?

Ahura Mazda answered: ‘In front, on the jaws,
the Drug Nasu rushes.’

44 (140). O Maker of the material world, thou
Holy One! When the good waters reach in front,
on the jaws, whereon does the Drug Nasu rush ?

Ahura Mazda answered : ‘ Upon the right ear the
Drug Nasu rushes.’

45 (143). O Maker of the material world, thou
Holy One! When the good waters reach the right
ear, whereon does the Drug Nasu rush ?

Ahura Mazda answered: ‘ Upon the left ear the
Drug Nasu rushes.’

46 (146). O Maker of the material world, thou
Holy One! When the good waters reach the left
ear, whereon does the Drug Nasu rush ?

Ahura Mazda answered : ‘ Upon the right shoulder
the Drug Nasu rushes.’

47 (149). O Maker of the material world, thou
Holy One! When the good waters reach the right
shoulder, whereon does the Drug Nasu rush ?

Ahura Mazda answered: ‘ Upon the left shoulder
the Drug Nasu rushes.’

48 (152). O Maker of the material world, thou

_FARGARD VIII. 109

Holy One! When the good waters reach the left
shoulder, whereon does the Drug Nasu rush ?

Ahura Mazda answered: ‘ Upon the right arm-pit
the Drug Nasu rushes.’

49 (155). O Maker of the material world, thou
Holy One! When the good waters reach the right
arm-pit, whereon does the Drug Nasu rush?

Ahura Mazda answered: ‘ Upon the left arm-pit
the Drug Nasu rushes.’

50 (158). O Maker of the material world, thou
Holy One! When the good waters reach the left
arm-pit, whereon does the Drug Nasu rush ?

Ahura Mazda answered: ‘In front, upon the
chest, the Drug Nasu rushes.’

51 (161). O Maker of the- material world, thou
Holy One! When the good waters reach the chest
in front, whereon does the Drug Nasu rush ?

Ahura Mazda answered: ‘Upon the back the
Drug Nasu rushes.’

52 (164). O Maker of the material world, thou
Holy One! When the good waters reach the back,
whereon does the Drug Nasu rush ?

Ahura Mazda answered: ‘ Upon the right nipple
the Drug Nasu rushes.’

53 (167). O Maker of the material world, thou
Holy One! When the good waters reach the right
nipple, whereon does the Drug Nasu rush ?

Ahura Mazda answered: ‘Upon the left nipple
the Drug Nasu rushes.’

54 (170). O Maker of the material world, thou
Holy One! When the good waters reach the left
nipple, whereon does the Drug Nasu rush?

Ahura Mazda answered: ‘ Upon the right rib the
Drug Nasu rushes,’

110 VENDIDAD.

55 (173). O Maker of the material world, thou
Holy One! When the good waters reach the right
rib, whereon does the Drug Nasu rush ?

Ahura Mazda answered: ‘ Upon the left rib the
Drug Nasu rushes.’

56 (176). O Maker of the material world, thou
Holy One! When the good waters reach the left
rib, whereon does the Drug Nasu rush ?

Ahura Mazda answered: ‘ Upon the right hip the
Drug Nasu rushes.’ ;

57 (179). O Maker of the material world, thou
Holy One! When the good waters reach the right
hip, whereon does the Drug Nasu rush ?

Ahura Mazda answered: ‘ Upon the left hip the
Drug Nasu rushes.’

58 (182). O Maker of the material world, thou
Holy One! When the good waters reach the left
hip, whereon does the Drug Nasu rush ?

Ahura Mazda answered: ‘ Upon the sexual parts
the Drug Nasu rushes. If the unclean one be a man,
thou shalt sprinkle him first behind, then before ;
if the unclean one be a woman, thou shalt sprinkle
her first before, then behind.’

59 (187). O Maker of the material world, thou
Holy One! When the good waters reach the
sexual parts, whereon does the Drug Nasu rush ?

Ahura Mazda answered: ‘Upon the right thigh
the Drug Nasu rushes.’

60 (190). O Maker of the material world, thou
Holy One! When the good waters reach the right
thigh, whereon does the Drug Nasu rush ?

Ahura Mazda answered: ‘Upon the left thigh
the Drug Nasu rushes.’

61 (193). O Maker of the material world, thou

FARGARD VIII. 111

Holy One! When the good waters reach the left
thigh, whereon does the Drug Nasu rush ?

Ahura Mazda answered: ‘Upon the right knee
the Drug Nasu rushes.’

62 (196). O Maker of the material world, thou
Holy One! When the good waters reach the right
knee, whereon does the Drug Nasu rush ?

Ahura Mazda answered: ‘ Upon the left knee the
Drug Nasu rushes.’

63 (199). O Maker of the material world, thou
Holy One! When the good waters reach the left
knee, whereon does the Drug Nasu rush ?

Ahura Mazda answered: ‘ Upon the right leg the
Drug Nasu rushes.’

64 (202). O Maker of the material world, thou
Holy One! When the good waters reach the right
leg, whereon does the Drug Nasu rush?

Ahura Mazda answered: ‘ Upon the left leg the
Drug Nasu rushes.’

65 (205). O Maker of the material world, thou
Holy One! When the good waters reach the left
leg, whereon does the Drug Nasu rush ?

Ahura Mazda answered: ‘ Upon the right ankle
the Drug Nasu rushes.’

66 (208). O Maker of the material world, thou
Holy One! When the good waters reach the right
ankle, whereon does the Drug Nasu rush ?

Ahura Mazda answered: ‘Upon the left ankle
the Drug Nasu rushes.’

67 (211). O Maker of the material world, thou
Holy One! When the good waters reach the left
ankle, whereon does the Drug Nasu rush ?

Ahura Mazda answered: ‘ Upon the right instep
the Drug Nasu rushes.’

112 VENDIDAD.

68 (214). O Maker of the material world, thou
Holy One! When the good waters reach the right
instep, whereon does the Drug Nasu rush ?

Ahura Mazda answered: ‘Upon the left instep
the Drug Nasu rushes.’

69 (217). O Maker of the material world, thou
Holy One! When the good waters reach the left
instep, whereon does the Drug Nasu rush ?

Ahura Mazda answered: ‘She turns round under
the sole of the foot; it looks like the wing of
a fly. :

70 (220). ‘He shall press his toes upon the
ground, and shall raise up his heels; thou shalt
sprinkle his right sole with water; then the Drug
Nasu rushes upon the left sole. Thou shalt sprinkle
the left sole with water; then the Drug Nasu turns
round under the toes; it looks like the wing of
a fly.

71 (225). ‘He shall press his heels upon the
ground, and shall raise up his toes; thou shalt
sprinkle his right toe with water; then the Drug
Nasu rushes upon the left toe. Thou shalt sprinkle
the left toe with water; then the Drug Nasu flies
away to the regions of the north, in the shape
of a raging fly, with knees and tail sticking out,
droning without end, and like unto the foulest
Khrafstras.

[72. ‘And thou shalt say aloud these victorious,
most healing words :

‘“The will of the Lord is the law of holi-
ness,” &c.

‘What protector hast thou given unto me, O
Mazda! while the hate of the wicked encompasses
me?” &c.

FARGARD VIII. 113

‘“Who is the victorious who will protect thy
teaching ?” &c.?

‘“ Keep us from our hater, O Mazda and Armaiti
Spezta! Perish, O fiendish Drug! Perish,O brood
of the fiend! Perish, O creation of the fiend! Perish
O world of the fiend! Perish away,O Drug! Rush
away, O Drug! Perish away,O Drug! Perish away
to the regions of the north, never more to give unto
death the living world of Righteousness?!” ’]

VIII.

73 (229). O Maker of the material world, thou
Holy One! If worshippers of Mazda, walking, or
running, or riding, or driving, come upon a Nasu-
burning fire, whereon Nasu is being burnt or
cooked 5, what shall they do?

74 (233). Ahura Mazda answered: ‘They shall
kill the man that cooks the Nasu; surely they shall
kill him‘. They shall take off the cauldron, they
shall take off the tripod.

75 (237). ‘ Then they shall kindle wood from that
fire; either wood of those trees that have the seed
of fire in them, or bundles of the very wood that was
prepared for that fire; then they shall take it farther
and disperse it, that it may die out the sooner δ.

1 As in § 19, 20. 5. From the Vendfdad Sada; cf. ὃ 21.

5 For food. Cf. Farg. VII, 23-24.

4 «He who burns Nasa (dead matter) must be killed. Burning
or cooking Nas4 from the dead is a capital crime. . . . Four men
can be put to death by any one without an order from the Dastur:

‘the Nas4-burner, the highwayman, the Sodomite, and the criminal
taken in the deed’ (Comm.)

5 A new fire is kindled from the Nasu-burning fire: this new fire
is disposed in such a way that it should die out soon: before it has
died out, they kindle a new fire from it and so on for nine times:
the ninth fire, derived from the one impure, through seven inter-

[1 I

114 VEND{DAD.

76 (242). ‘Thus they shall lay a first bundle on
the ground’, a Vitasti* away from the Nasu-burning
fire; then they shall take it farther and disperse it,
that it may die out the sooner.

77 (245). ‘They shall lay down a gad bundle
on the ground, a Vitasti away from the Nasu-
burning fire; then they shall take it farther and
disperse it, that it may die out the sooner.

‘They shall lay down a third bundle on the
ground, a Vitasti away from the Nasu-burning fire ;
then they shall take it farther and disperse it, that
it may die out the sooner.

‘They shall lay down a fourth bundle on the
ground, a Vitasti away from the Nasu-burning fire;
then they shall take it farther and disperse it, that
it may die out the sooner.

‘They shall lay down a fifth bundle on the
ground, a Vitasti away from the Nasu-burning fire ;
then they shall take it farther and disperse it, that
it may die out the sooner.

‘They shall lay down a sixth bundle on the
ground, a Vitasti away from the Nasu-burning fire ;
then they shall take it farther and disperse it, that
it may die out the sooner.

mediate fires, more and more distant from the original impurity,
will represent the fire in its native purity and can enter into the
composition of a Bahram fire.—On the modern process, see
Dosabhoy Fr4mjf, History of the Parsis, II, 213.

1 In a hole dug for that purpose; such is at least the custom
nowadays. The ceremony is thus made an imitation of the Ba-
rashnfm. The unclean fire, represented by the nine bundles,
passes through the nine holes, as the unclean man does (see above,
§ 37 seq. and Farg. IX, 12 seq.), and leaves at each of them some
of the uncleanness it has contracted.

* A span of twelve fingers.

FARGARD VIII. 115

‘They shall lay down a seventh bundle on the
ground, a Vitasti away from the Nasu-burning fire;
then they shall take it farther and disperse it, that
it may die out the sooner.

‘They shall lay down an eighth bundle on the
ground, a Vitasti away from the Nasu-burning fire;
then they shall take it farther and disperse it, that
it may die out the sooner.

78 (245). ‘ They shall lay down a ninth bundle on
the ground, a Vitasti away from the Nasu-burning
fire; then they shall take it farther and disperse it,
that it may die out the sooner.

79 (246). ‘Ifa man shall then piously bring unto
the fire, O Spitama Zarathustra! wood of Urvdsna,
or Vohi-gaona, or Vohi-kereti, or Hadh4-naépata,
or any other sweet-smelling wood ;

80 (248). ‘Wheresoever the wind shall bring the
perfume of the fire, thereunto the fire of Ahura
Mazda shall go and kill thousands of unseen Daévas,
thousands of fiends, the brood of darkness, thousands
of couples of YAtus and Pairikas +.’

IX.

81 (251). O Maker of the material world, thou
Holy One! If a man bring a Nasu-burning fire to
the DAaityé-gAtu’, what shall be his reward when his
soul has parted with his body ?

1 It will have all the power of the Bahram fire.

3 «The proper abode,’ the Bahram fire. The Bahram fire is
composed of a thousand and one fires belonging to sixteen different
classes (ninety-one corpse-burning fires, eighty dyers’ fires, &c.)
As the earthly representative of the heavenly fire, it is the sacred
centre to which every earthly fire longs to return, in order to be
united again, as much as possible, with its native abode. The

12

116 VEND{DAD.

Ahura Mazda answered: ‘His reward shall be
the same as if he had, here below, brought ten
thousand fire-brands to the D4ityé-gatu.’

82 (254). O Maker of the material world, thou
Holy One! If a man bring to the Déityé-gatu the
fire wherein impure liquid has been burnt', what
shall be his reward when his soul has parted with
his body ?

Ahura Mazda answered: ‘His reward shall be
the same as if he had, here below, brought a thou-
sand fire-brands to the Daityé-gatu.

83 (257). O Maker of the material world, thou
Holy One! Ifa man bring to the Daityé-g4tu the
fire wherein dung has been burnt, what shall be his
reward when his soul has parted with his body ?

Ahura Mazda answered: ‘ His reward shall be
the same as if he had, here below, brought five
hundred fire-brands to the Déityé-gatu.’

84 (258). O Maker of the material world, thou
Holy One! If a man bring to the Daityé-gatu the
fire from the kiln of a potter, what shall be his
reward when his soul has parted with his body ?

Ahura Mazda answered: ‘ His reward shall be
the same as if he had, here below, brought four
hundred fire-brands to the Daityé-gatu.’

more it has been defiled by worldly uses, the greater is the merit
acquired by freeing it from defilement.

1 The héhr, that is to say all sort of impurity that comes from
the body.

* <The fire of a bath,’ according to Friamjt; the use of the bath
was prohibited ; according to Josuah the Stylite (ch. XX, tr. Martin),
king Balash (484-488) was overthrown by the Magi for having
built bath-houses. The reason of this prohibition was probably
that it entailed the defilement of the fire, as they were warmed with
cowdung.

FARGARD VIII. 117

85 (259). O Maker of the material world, thou
Holy One! If a man bring to the Déityé-gAtu the
fire from a glazier’s kiln, what shall be his reward
when his soul has parted with his body ?

Ahura Mazda answered: ‘ His reward shall be
the same as if he had, here below, brought to the
DAityé-g4tu as many fire-brands as there were
glasses [brought to that fire]1’

86 (260). O Maker of the material world, thou
Holy One! Ifa man bring to the D4ityé-gatu the
fire from the aonya paré-bereg ya’, what shall be
his reward when his soul has parted with his body ?

Ahura Mazda answered : ‘His reward shall be the
same as ifhe had, here below, brought to the Daityé-
gatu as many fire-brands as there were plants'.’

87 (261). O Maker of the material ‘world, thou
Holy One! If a man bring to the Déityé-g4tu the
fire from under the puncheon of a goldsmith, what
shall be his reward when his soul has parted with
his body ?

Ahura Mazda answered: ‘ His reward shall be
the same as if he had, here below, brought a
hundred fire-brands to the D4itydé-gatu.’

88 (262). O Maker of the material world, thou
Holy One! Ifa man bring to the D4ityé-g4tu the
fire from under the puncheon of a silversmith, what
shall be his reward when his soul has parted with
his body ? .

Ahura Mazda answered: ‘His reward shall be
the same as if he had, here below, brought ninety
fire-brands to the Daéityé-gatu.’

1 Doubtful.
3 Meaning unknown. Perhaps a fire for burning weeds.

118 VEND{DAD.

89 (263). O Maker of the material world, thou
Holy One! If a man bring to the Daityé-gatu the
fire from under the puncheon of a blacksmith, what
shall be his reward when his soul has parted with
his body ?

Ahura Mazda answered: ‘ His reward shall be
the same as if he had, here below, brought eighty
fire-brands to the Daityé-gatu.’

go (264). O Maker of the material world, thou
Holy One! If a man bring to the D4ityé-g4tu the
fire from under the puncheon of a worker in steel,
what shall be his reward when his soul has parted
with his body?

Ahura Mazda answered: ‘ His reward shall be
the same as if he had, here below, brought seventy
fire-brands to the Daityé-gatu.’

gt (265). O Maker of the material world, thou
Holy One! If a man bring to the Daityé-g4tu the
fire of an oven’, what shall be his reward when his
soul has parted from his body ?

Ahura Mazda answered: ‘ His reward shall be
the same as if he had, here below, brought sixty
fire-brands to the Déityé-gatu.’

92 (266). O Maker of the material world, thou
Holy One! If a man bring to the Déityé-g4tu the
fire from under a cauldron?, what shall be his reward
when his soul has parted with his body ?

Ahura Mazda answered: ‘ His reward shall be
the same as if he had, here below, brought fifty
fire-brands to the Daityé-gatu.’

93 (267). O Maker of the material world, thou
Holy One! If a man bring to the Daity6-g4tu the

1 A baker's fire. 3 The kitchen-fire.

FARGARD VIII. 119

fire from an aonya takhairya’, what shall be his
reward when his soul has parted with his body ?

Ahura Mazda answered: ‘ His reward shall be
the same as if he had, here below, brought forty
fire-brands to the DAityé-gAtu.’

94 (268). O Maker of the material world, thou
Holy One! Ifa man bring a herdsman’s fire to the
Daityé-gatu, what shall be his reward when his soul
has parted with his body ?

Ahura Mazda answered: ‘His reward shall be
the same as if he had, here below, brought thirty
fire-brands to the Déityé-gatu.’

[95 (269)% O Maker of the material world, thou
Holy One! Ifa man bring to the Déityé-g4tu the
fire of the field 3, what shall be his reward when his
soul has parted with his body ?

Ahura Mazda answered: ‘ His reward shall be
the same as if he had, here below, brought twenty
fire-brands to the Daityé-gatu.’]

96 (270). O Maker of the material world, thou
Holy One! Ifa man bring to the Daityé-g4tu the
fire of his own hearth‘, what shall be his reward
when his soul has parted with his body?

Ahura Mazda answered: ‘His reward shall be
the same as if he had, here below, brought ten
fire-brands to the Déityé-gAtu.’

Χ.

97 (271). Ο Maker of the material world, thou
Holy One! Can a man be made clean, O holy

1 Meaning unknown. * From the Vendidad Sada.

* The hunter’s fire, an encampment's fire.

4 By which one warms one’s self; the fire least exposed to un-
cleanness.

120 VENDIDAD.

Ahura Mazda! who has touched a corpse in a
distant place in the wilderness}?

98 (272). Ahura Mazda answered: ‘He can, O
holy Zarathustra.’

How so?

‘If the Nasu has already been expelled by the
corpse-eating dogs or the corpse-eating birds, he
shall wash his body with géméz; he shall wash it
thirty times, he shall rub it dry with the hand thirty
times, beginning every time with the head 2,

99 (278). ‘If the Nasu has not yet been expelled
by the corpse-eating dogs or the corpse-eating birds,
he shall wash his body with géméz; he shall wash
it fifteen times, he shall rub it dry with the hand
fifteen times ὃ.

100 (280). ‘Then he shall run a distance of a
Hathra‘. He shall run until he meets some man
on his way, and he shall cry out aloud: “ Here am I,
one who has touched the corpse of a man, and who
is powerless in mind, powerless in tongue, power-
less in hand’, Do make me clean.” Thus shall
he run until he overtakes the man. If the man

1 Where the regular process of purification cannot be performed.
—The Pahlavi Commentary to this chapter will be found in West,
Pahlavi Texts, II, p. 455.

3 Perhaps better : ‘ this is as good as the chief purification’ (that
is to say as a regular Barashnfim).—If the Sag-did has been per-
formed, the 51- 58 (thirtyfold washing) is enough. Cf. above,
§§ 35, 36.

5 If the Sag-did has not been performed, he cleanses himself in
a summary way till he comes to a place where the Barashnim can
be performed.

* See p. 15, ἢ. 6.

5 On account of my uncleanness, I am armést, excluded from
active life and unfit for any work.

FARGARD VIII. 121Ὶ

will not cleanse him, he remits him the third of
his trespass |.

tor (287). ‘Then he shall run another HAthra,
he shall run off again until he overtakes a man; if
the man will not cleanse him, he remits him the half
of his trespass 3.

102 (291). ‘Then he shall run a third HAthra,
he shall run off a third time until he overtakes δ᾽
man; if the man will not cleanse him, he remits him
the whole of his trespass.

103 (294). ‘Thus shall he run forwards until he
comes near a house, a borough, a town, an inhabited
district, and he shall cry out with a loud voice:
“Here am I, one who has touched the corpse of a
man, and who is powerless in mind, powerless in
tongue, powerless in hand. Do make me clean.” If
they will not cleanse him, he shall cleanse his body
with géméz and water; thus shall he be clean δ.

104 (300). O Maker of the material world, thou
Holy One! If he find water on his way and the
water make him subject to a penalty‘, what is the
penalty that he shall pay ?

105 (303). Ahura Mazda answered: ‘ Four hun-
dred stripes with the Aspahé-astra, four hundred
stripes with the Sraoshé-éarana.’

106 (304). O Maker of the material world, thou
Holy One! If he find trees* on his way and the

* As he takes it upon his own head.

3 The half of the remnant, that is the second third.

* ‘He may then attend to his business; he may work and till;
some say he must abstain from sacrifice (till he has undergone the
Barashnfim)’ (Comm.)

‘ As he defiled it by crossing it.

δ «Trees fit for the fire’? (Comm.) If he touches those trees, the
fire to which they are brought becomes unclean by his fault.

122 VEND{DAD.

fire make him subject to a penalty, what is the
penalty that he shall pay?

Ahura Mazda answered: ‘ Four hundred stripes
with the Aspahé-astra, four hundred stripes with the
Sraoshé-éarana.

107 (308). ‘This is the penalty, this is the atone-
ment which saves the faithful man who submits to
it, not him who does not submit to it. Such a one
shall surely be an inhabitant in the mansion of the
Drug.’

FarGarRD IX.
The Nine Nights’ Barashndm.

Ia (1-11). Description of the place for cleansing the unclean
(the Barashnim-gih).

I b (12-36). Description of the cleansing.

II (37-44). Fees of the cleanser.

ΠῚ (47-57). The false cleanser; his punishment.

§§ 45, 46 belong better to the following Fargard.

The ceremony described in this Fargard is known among the
Parsis as Barashnfm nf shaba, or ‘nine nights’ Barashnfim,’
because it lasts for nine nights (see ὃ 35)". It is the great purifi-
cation, the most efficacious of all; it not only makes the defiled
man clean, but it opens to him the heavens (see Farg. XIX, 33).
So, although it was formerly intended only for the man defiled by
the dead, it became, during the Parsi period, a pious work which
might be performed without any corpse having been touched;
nay, its performance was prescribed, once at least, at the time of the
Νὰ zd? (at the age of fifteen, when the young Parsi becomes
a member of the community), in order to wash away the natural
uncleanness that has been contracted in the maternal womb
(Saddar 436)". It must also be undergone by a priest who wants

1 Hell. Imitated from Yasna XLIX, 11d. Cf. Farg. X1V, 18.

3. On the name Barashniim, see p. 107, note 5.

3 For the plan of the Barashnfim-g4h, see West, Pahlavi Texts, II,
P. 435:

FARGARD IX. 123

to appear before the Bahrim fire or perform the Yasna or the
Vendidad office.

la.

1. Zarathustra asked Ahura Mazda: ‘O most
beneficent Spirit, Maker of the material world, thou
Holy One! To whom shall they apply here below,
who want to cleanse their body defiled by the
dead ?’

2 (4). Ahura Mazda answered: ‘To a pious man’,
O Spitama Zarathustra! who knows how to speak,
who speaks truth, who has learned the Holy Word,
who is pious, and knows best the rites of cleansing .
according to the law of Mazda. That man shall fell
the trees off the surface of the ground on a space of
nine Vibazus? square ;

3 (9). ‘in that part of the ground where there is
least water and where there are fewest trees, the
part which is the cleanest and driest, and the least
passed through by sheep and oxen, and by the fire
of Ahura Mazda, by the consecrated bundles of
Baresma, and by the faithful.’

4 (11). How far from the fire? How far from
the water? How far from the consecrated bundles
of Baresma? How far from the faithful ?

5 (12). Ahura Mazda answered: ‘Thirty paces
from the fire, thirty paces from the water, thirty
paces from the consecrated bundles of Baresma,
three paces from the faithful.

6 (13). ‘Then thou shalt dig a hole ®, two fingers

. A priest. 3. Nine ells (ἢ). See Farg. VII, 34.

* Those holes are intended to receive the liquid trickling from
the body. In summer, the air and the earth being dry the hole
may be less deep, as it is certain that it will be empty and will have
room enough for that liquid.

124 VENDIDAD.

deep if the summer has come, four fingers deep if
the winter and ice have come.

7 (14). ‘Thou shalt dig a second hole, two fingers deep
if the summer has come, four fingers deep if the winter and
ice have come.

‘Thou shalt dig a third hole, two fingers deep if the
summer has come, four fingers deep if the winter and ice
have come.

‘Thou shalt dig a fourth hole, two fingers deep if the
summer has come, four fingers deep if the winter and ice
have come.

‘Thou shalt dig a fifth hole, two fingers deep if the
summer has come, four fingers deep if the winter and ice
have come.

‘Thou shalt dig a sixth hole’, two fingers deep if the
summer has come, four fingers deep if the winter and ice
have come.’

8 (14). How far from one another ?

‘One pace.’

How much is the pace?

‘As much as three feet.

9 (16). ‘Then thou shalt dig three holes more’,
two fingers deep if the summer has come, four
fingers deep if the winter and ice have come.’

How far from the former six ?

‘ Three paces.’

What sort of paces ?

‘Such as are taken in walking.’

How much are those (three) paces?

‘As much as nine feet.

10 (22). ‘Then thou shalt draw a furrow all
around with a metal knife.’

1 These six holes contain g6méz. ‘The holes must be dug
from the north to the south’ (Comm.)
5 The three holes to contain water.

FARGARD ΙΧ. 125

How far from the holes ?

‘ Three paces.’

What sort of paces?

‘Such as are taken in walking.’

How much are those (three) paces ?

‘As much as nine feet.

11 (24). ‘Then thou shalt draw twelve furrows 1;
three of which thou shalt draw to surround and
divide [from the rest} (the first) three holes; three
thou shalt draw to surround and divide (the first)
six holes; three thou shalt draw to surround and
divide the nine holes; three thou shalt draw around
the [three] inferior holes, outside the [six other]
holes*. At each of the three times nine feet 3, thou
shalt place stones as steps to the holes; or pot-
sherds, or stumps‘, or clods, or any hard matter δ᾽

Ὁ «The furrows must be drawn during the day; they must be
drawn with a knife; they must be drawn with recitation of spells.
While drawing the furrows the cleanser recites three Ashem-vohus
(“holiness is the best of all good,” &c.), the Fravarané (‘I declare
myself a worshipper of Mazda, a follower of Zarathustra, a foe of
the fiend,” &c.), the Khshnfiman of Serosh, and the Bag of Serosh ;
they must be drawn from the north’ (Comm. ad § 32). The furrow,
or kesh, plays a greater part in the Mazdean liturgy than in any
other. By means of the furrow, drawn with proper spells, and
according to the laws of spiritual war, man either besieges the
fiend or intrenches himself against him (cf. Farg. XVII, 5). In
the present case the Drug, being shut up inside the kesh and thus
excluded from the world outside, and being driven back, step by
step, by the strength of the holy water and spells, finds at last no
place of refuge but hell.

3 «The three holes for water, the six holes for gsméz’ (Comm.)

* The nine feet between the holes containing géméz and those
containing water, the nine feet between the first holes and the fur-
rows, and the nine feet between the last hole and the furrows.

“ Dadara.

δ That the foot of the unclean one may not touch the earth.

126 . VEND{DAD.

Ib.

12 (31). ‘Then the man defiled shall walk to the
holes; thou, O Zarathustra! shalt stand outside by
the furrow, and thou shalt recite, Nemask& yA
A4rmaitis 124441; and the man defiled shall repeat,
Nemas&é y4 4rmaitis σὰ 48.

13 (35). ‘The Drug becomes weaker and weaker
at every one of those words which are a weapon to
smite the fiend Angra Mainyu, to smite Aéshma of
the murderous spear?, to smite the MAazainya fiends,
to smite all the fiends.

14 (40). ‘Then thou shalt take for the géméz
a spoon of brass or of lead. When thou takest
a stick with nine knots‘, O Spitama Zarathustra!
to sprinkle (the géméz) from that spoon, thou shalt
fasten the spoon to the end of the stick.

15 (43). ‘They shall wash his hands first. If his
hands be not washed first, he makes his whole body
unclean. When he has washed his hands three
times, after his hands have been washed, thou shalt
sprinkle the forepart of his skull®; then the Drug
Nasu rushes in front, between his brows δ,

16 (50). ‘Thou shalt sprinkle him in front be-
tween the brows; then the Drug Nasu rushes upon
the back part of the skull.

‘Thou shalt sprinkle the back part of the skull;
then the Drug Nasu rushes upon the jaws.

1 'Yasna XLIX, 10c. ® See Farg. X, 13.

5 See Farg. X, 16.

4 So long that the cleanser may take g6méz or water from the
holes and sprinkle the unclean one, without touching him and
without going inside the furrows.

5 With géméz at the first six holes, with water at the next three.

“ Cf. Farg. VIII, 40-71.

FARGARD ΙΧ. 127

‘Thou shalt sprinkle the jaws; then the Drug
Nasu rushes upon the, right ear.

17 (56). ‘ Thou shalt sprinkle the right ear; then
the Drug Nasu rushes upon the left ear.

‘Thou shalt sprinkle the left ear; then the Drug
Nasu rushes upon the right shoulder.

‘Thou shalt sprinkle the right shoulder; then the
Drug Nasu rushes upon the left shoulder.

‘Thou shalt sprinkle the left shoulder; then the
Drug Nasu rushes upon the right arm-pit.

18 (64). ‘Thou shalt sprinkle the right arm-pit ;
then the Drug Nasu rushes upon the left arm-pit.

‘Thou shalt sprinkle the left arm-pit; then the
Drug Nasu rushes upon the chest.

‘Thou shalt sprinkle the chest; then the Drug
Nasu rushes upon the back.

19 (70). ‘ Thou shalt sprinkle the back; then the
Drug Nasu rushes upon the right nipple.

‘Thou shalt sprinkle the right nipple; then the
Drug Nasu rushes upon the left nipple.

‘Thou shalt sprinkle the left nipple; then the
Drug Nasu rushes upon the right rib.

20 (76). ‘Thou shalt sprinkle the right rib; then
the Drug Nasu rushes upon the left rib.

‘Thou shalt sprinkle the left rib; then the Drug
Nasu rushes upon the right hip.

‘Thou shalt sprinkle the right hip; then the
Drug Nasu rushes upon the left hip.

21 (82). ‘Thou shalt sprinkle the left hip; then
the Drug Nasu rushes upon the sexual parts.

‘Thou shalt sprinkle the sexual parts. If the
unclean one be a man, thou shalt sprinkle him first
behind, then before; if the unclean one be a woman,
thou shalt sprinkle her first before, then behind ;

128 VENDIDAD.

then the Drug Nasu rushes upon the right
thigh.

22 (88). ‘Thou shalt sprinkle the right thigh;
then the Drug Nasu rushes upon the left thigh.

‘Thou shalt sprinkle the left thigh; then the
Drug Nasu rushes upon the right knee.

‘Thou shalt sprinkle the right knee; then the
Drug Nasu rushes upon the left knee.

23 (94). ‘Thou shalt sprinkle the left knee; then
the Drug Nasu rushes upon the right leg.

‘Thou shalt sprinkle the right leg; then the
Drug Nasu rushes upon the left leg.

‘Thou shalt sprinkle the left leg; then the Drug
Nasu rushes upon the right ankle.

‘Thou shalt sprinkle the right ankle; then the
Drug Nasu rushes upon the left ankle.

24 (102). ‘Thou shalt sprinkle the left ankle;
then the Drug Nasu rushes upon the right instep.

‘Thou shalt sprinkle the right instep; then the
Drug Nasu rushes upon the left instep.

‘Thou shalt sprinkle the left instep; then the
Drug Nasu turns round under the sole of the foot;
it looks like the wing of a fly.

25 (108). ‘He shall press his toes upon the
ground and shall raise up his heels; thou shalt
sprinkle his right sole; then the Drug Nasu rushes
upon the left sole.

‘Thou shalt sprinkle the left sole; then the Drug
Nasu turns round under the toes; it looks like the
wing of a fly.

26 (113). ‘He shall press his heels upon the
ground and shall raise up his toes; thou shalt
sprinkle his right toe; then the Drug Nasu rushes
upon the left toe.

FARGARD IX. 129

‘Thou shalt sprinkle the left toe; then the Drug
Nasu flies away to the regions of the north, in the
shape of a raging fly, with knees and tail sticking
out, droning without end, and like unto the foulest
Khrafstras.

27 (118). ‘And thou shalt say these victorious,
most healing words :—

*“Yatha ahd vairy6:—The will of the Lord is the
law of righteousness.

‘“ The gifts of Vohu-mané to deeds done in this world
for Mazda.

‘“ He who relieves the poor makes Ahura king.

“(ὁ Kem-na mazda :—What protector hadst thou given
unto me, O Mazda! while the hate of the wicked encom-
passes me? Whom, but thy Atar and Vohu-mané, through
whose work I keep on the world of Righteousness? Reveal
therefore to me thy Religion as thy rule !

*“Ke verethrem-ga :—Who is the victorious who will
protect thy teaching? Make it clear that I am the guide
for both worlds. May Sraosha come with Vohu-manéd
and help whomsoever thou pleasest, O Mazda!

‘““Keep us from our hater, O Mazda and Armaiti
Spenta! Perish, O fiendish Drug! Perish, O brood of the
fiend! Perish, O world of the fiend! Perish away, O
Drug! Rush away, O Drug! Perish away, O Drug!
Perish away to the regions of the north, never more to give
unto death the living world of Righteousness !!”

28 (119). ‘At the first hole the man becomes
freer from the Nasu; then thou shalt say those
victorious, most healing words:—‘Yath4 ahd
vairyé,” &c.?

* At the second hole he becomes freer from the Nasu ;

then thou shalt say those victorious, most healing words :—
“Yath4 aha vairy6é,” ἃς.

1 Cf. Farg. VIII, 19-21. * As in preceding clause.
(4) ᾿ K

130 - VEND{DAD.

‘At the third hole he becomes freer from the Nasu;
then thou shalt say those victorious, most healing words :—
“Yatha aha vairyd,” &c.

‘At the fourth hole he becomes freer from the Nasu;
then thou shalt say those victorious, most healing words :—
“Yatha ahd vairy6,” &c.

‘At the fifth hole he becomes freer from the Nasu;
then thou shalt say those victorious, most healing words :—
“Yatha ahf vairyéd,” &c.

«Αἱ the sixth hole he becomes freer from the Nasu;
then thou shalt say those victorious, most healing words :—
“Yatha aha vairy6,” &c.

29 (120). ‘Afterwards the man defiled shall sit
down, inside the furrows !, outside the furrows of the
six holes, four fingers from those furrows. There
he shall cleanse his body with thick handfuls of
dust.

30 (123). ‘Fifteen times shall they take up dust
from the ground for him to rub his body, and they
shall wait there until he is dry even to the last hair
on his head.

31 (125). ‘When his body is dry with dust, then
he shall step over the holes (containing water). At
the first hole he shall wash his body once with water ;
at the second hole he shall wash his body twice with
water; at the third hole he shall wash his body thrice
with water.

32 (130). ‘Then he shall perfume (his body)
with Urvasna, or Vohd-gaona, or Vohf-kereti, or
Hadhé-naépata, or any other sweet-smelling plant ;
then he shall put on his clothes, and shall go back
to his house.

1 Between the furrows of the six holes containing g5méz and
the furrows of the holes containing water.

FARGARD IX. 131

33 (133). ‘He shall sit down there in the place of
-infirmity!, inside the house, apart from the other
worshippers of Mazda. He shall not go near the
fire, nor near the water, nor near the earth, nor near
the cow, nor near the trees, nor near the faithful,
either man or woman. Thus shall he continue until
three nights have passed. When three nights have
passed, he shall wash his body, he shall wash his
clothes with géméz and water to make them clean.

34 (137). ‘Then he shall sit down again in the
place of infirmity, inside the house, apart from the
other worshippers of Mazda. He shall not go near
the fire, nor near the water, nor near the earth, nor
near the cow, nor near the trees, nor near the faithful,
either man or woman. Thus shall he continue until
six nights have passed. When six nights have
passed, he shall wash his body, he shall wash his
clothes with géméz and water to make them clean.

35 (141). ‘Then he shall sit down again in the
place of infirmity, inside the house, apart from the
other worshippers of Mazda. He shall not go near
the fire, nor near the water, nor near the earth, nor
near the cow, nor near the trees, nor near the
faithful, either man or woman. Thus shall he con-
tinue, until nine nights have passed. When nine
nights have passed, he shall wash his body, he shall
wash his clothes with géméz and water to make
them clean.

36 (145). ‘He may thenceforth go near the fire,
near the water, near the earth, near the cow, near
the trees, and near the faithful, either man or
woman.

1 The Armést-gah (see Farg. V, 59, note 4).
K 2

132 VENDIDAD.

IT.!

37 (146). ‘Thou shalt cleanse a priest for a
blessing of the just 3.

‘Thou shalt cleanse the lord of a province for the
value of a camel of high value,

‘Thou shalt cleanse the lord of a town for the value
of a stallion of high value.

‘Thou shalt cleanse the lord of a borough for the
value of a bull of high value.

‘Thou shalt cleanse the master of a house for the
value of a cow three years old.

38 (151). ‘Thou shalt cleanse the wife of the
master of a house for the value of a ploughing?
cow.

‘Thou shalt cleanse a menial for the value of a
draught cow.

‘Thou shalt cleanse a young child for the value
of a lamb.

39 (154). ‘ These are the heads of cattle—flocks
or herds—that the worshippers of Mazda shall give
to the man who has cleansed them, if they can afford
it; if they cannot afford it, they shall give him any
other value that may make him leave their houses
well pleased with them, and free from anger.

40(157). ‘For if the man who has cleansed them
leave their houses displeased with them, and full of
anger, then the Drug Nasu enters them from the
nose [of the dead], from the eyes, from the tongue,
from the jaws, from the sexual organs, from the
hinder parts.

1 Cf. the tariff for the fees of physicians, Farg. VII, 41-43.
* See Farg. VII, 41, note 3. > Doubtful.

FARGARD IX. 133

41 (159). ‘And the Drug Nasu rushes upon them
even to the end of the nails, and they are unclean
thenceforth for ever and ever.

‘It grieves the sun indeed, O Spitama Zarathustra !
to shine upon a man defiled by the dead ; it grieves
the moon, it grieves the stars, :

42 (162). ‘That man delights them, O Spitama
Zarathustra! who cleanses from the Nasu the man
defiled by the dead ; he delights the fire, he delights
the water, he delights the earth, he delights the cow,
he delights the trees, he delights the faithful, both
men and women.’

43 (164). Zarathustra asked Ahura Mazda: ‘O
Maker of the material world, thou Holy One! What
shall be his reward, after his soul has parted from
his body, who has cleansed from the Nasu the man
defiled by the dead ?’

44 (166). Ahura Mazda answered: ‘The welfare’
of Paradise thou canst promise to that man, for his
reward in the other world.’

45" (167). Zarathustra asked Ahura Mazda: “Ὁ
Maker of the material world, thou Holy One! How
shall I fight against that Drug who from the dead
rushes upon the living? How shall I fight against
that Nasu who from the dead defiles the living ?’

46 (169). Ahura Mazda answered: ‘Say aloud
those words in the G&thas that are to be said
twice °.

1 Literally, ‘the grease.’

* This clause and the following one as far as ‘and the
Drug shall fly away’ are further developed in the following
Fargard.

* The Bis-Amrfita formulas, as enumerated in the following

Fargard,

134 VEND{DAD.

‘Say aloud those words in the Gathas that are to
be said thrice}.

‘Say aloud those words in the G&thas that are to
be said four times’.

‘And the Drug shall fly away like the well-darted
arrow, like the felt of last year*, like the annual
garment? of the earth.’

Ill.

47 (172). O Maker of the material world, thou
Holy One! If a man who does not know the rites
of cleansing according to the law of Mazda, offers to
cleanse the unclean, how shall I then fight against
that Drug who from the dead rushes upon the
living? How shall I fight against that Drug who
from the dead defiles the living ?

48 (175). Ahura Mazda answered: ‘Then, O
Spitama Zarathustra! the Drug Nasu appears to
wax stronger than she was before. Stronger then
are sickness and death and the working of the fiend
than they were before 4.’

49 (177). O Maker of the material world, thou
Holy One! What is the penalty that he shall
pay?

Ahura Mazda answered: ‘The worshippers of
Mazda shall bind him; they shall bind his hands
first; then they shall strip him of his clothes, they
shall cut the head off his neck, and they shall give
over his corpse unto the greediest of the corpse-

‘The Thris-A4mrfita and Xathrus-4mrita formulas, as
enumerated in the following Fargard.

* The felt of an oba made for a season(?). Cf. Farg. VIII, τ.

5 The grass.

‘ The plague and contagion are stronger than ever.

FARGARD IX. 135

eating creatures made by the beneficent Spirit, unto
the vultures, with these words ! :—

‘“ The man here has repented of all his evil
thoughts, words, and deeds.

50 (183). ‘“If he has committed any other evil
deed, it is remitted by his repentance; if he has
committed no other evil deed, he is absolved by his
repentance for ever and ever "Ὁ

51 (187). Who is he, O Ahura Mazda! who
threatens to take away fulness and increase from
the world, and to bring in sickness and death ?

52 (188). Ahura Mazda answered: ‘It is the un-
godly Ashemaogha *, O Spitama Zarathustra! who
in this material world cleanses the unclean without
knowing the rites of cleansing according to the law
of Mazda.

53(190). ‘For until then, O Spitama Zarathustra!
sweetness and fatness would flow out from that
land and from those fields, with health and healing,
with fulness and increase and growth, and a growing
of corn and grass 4.’

54 (191). O Maker of the material world, thou

2 « The cleanser who has not performed the cleansing according
to the rites, shall be taken to a desert place; there they shall nail
him with four nails, they shall take off the skin from his body, and
cut off his head. If he has performed Patet for his sin, he shall be
holy (that is, he shall go to Paradise); if he has not performed
Patet, he shall stay in hell till the day of resurrection’ (Fraser
, Ravdet, p. 398). Cf. Farg. III, 20-21 and note 5.

3 See Farg. III, 20 seq. 8. See Farg.V, 35

“ Cf. XII, 52 seq. The false cleanser is punished as would be
a man who would introduce an epidemic. He undergoes the same
penalty as the €vak-bar, but with none of the mitigation allowed
in the case of the latter, on account of the sacrilegious character of
his usurpation.

136 VEND{DAD.

Holy One! When are sweetness and fatness to
come back again to that land and to those fields,
with health and healing, with fulness and increase
and growth, and a growing of corn and grass ?

55, 56(192,193). Ahura Mazda answered : ‘Sweet-
ness and fatness will never come back again to that
land and to those fields, with health and healing,
with fulness and increase and growth, and a growing
of corn and grass, until that ungodly Ashemaogha
has been smitten to death on the spot, and the holy
Sraosha of that place has been offered up a sacrifice’,
for three days and three nights, with fire blazing,
with Baresma tied up, and with Haoma prepared.

57 (196). ‘Then sweetness and fatness will come
back again to that land and to those fields, with
health and healing, with fulness and increase and
growth, and a growing of corn and grass.’

FarGarp X.

Nowadays, before laying the dead in the coffin, two priests recite
the Ahunavaiti Gatha (Yasna XXVIII-XXXIV) : it is the so-called
G4h s4rn4 (chanting of the Gathas: g4th4o srfvayéiti). From
the following Fargard it appears that formerly all the five Gathas
and the Yasna Haptangh4iti were recited. Certain stanzas were
recited several times and with a certain emphasis (framrava): and
they were followed with certain spells. The object of this Fargard
is to show which are those stanzas, how many times each was re-
cited, and to give the corresponding spells.

1. Zarathustra asked Ahura Mazda: “Ὁ Ahura
Mazda! most beneficent Spirit, Maker of the ma-

' The sadis sacrifice, that is to say, the sacrifice that is offered
up to Sraosha for three days and three nights after the death of
a man for the salvation of his soul.

FARGARD X. 137

terial world, thou Holy One! How shall I fight
against that Drug who from the dead rushes upon
the living? How shall I fight against that Drug
who from the dead defiles the living ?’

2 (3). Ahura Mazda answered: ‘Say aloud those
words in the Gathas that are to be said twice’.

‘Say aloud those words in the G&thas that are to
be said thrice 3.

‘Say aloud those words in the Gathas that are to
be said four times®.’

3 (7). O Maker of the material world, thou Holy
One! Which are those words in the Gathas that
are to be said twice?

4 (10). Ahura Mazda answered: ‘These are the
words in the Gathas that are to be said twice, and
thou shalt twice say them aloud ‘:—

ahy4 y4s4 ... urvanem (Yasna X XVIII, 2).

humatenam... maht (Yas. XX XV, 2),
ashahyé dad sair€.. . ahubya (Yas. XX XV, se
yatha tO i. ahurd (Yas. XXXIX, 4),

huméim thw4 . . hudaustema (Yas. XLI, 3),
thwéi staotaraséa . . ahuré (Yas. XLI, 5).

usta ahm4i... mananghé (Yas. XLIII, 1),

spemta mainyi... ahurd (Yas. XLVII, 1),

vohu khshathrem . . . vareshané (Yas. LI, 1),

vahista istis. . . skyaothan4é4 (Yas. LIII, 1).

5 (10). ‘And after thou hast twice said those
Bis-4mritas, thou shalt say aloud these victorious,
most healing words :—

1 The so-called Bis-4mrfta.

3 The Thris-Amrfta. 5 The Xathrus-A&mrfta.

‘ The Bis-4mrfta are the opening stanzas of the five Gathas
and five stanzas in the Yasna Haptanghiiti.

138 VENDIDAD.

*“T drive away Angra Mainyu! from this house,
from this borough, from this town, from this land;
from the very body of the man defiled by the dead,
from the very body of the woman defiled by the
dead; from the master of the house, from the lord
of the borough, from the lord of the town, from the
lord of the land; from the whole of the world of
Righteousness.

6 (12). ‘“I drive away the Nasu%, I drive away
direct defilement, I drive away indirect defilement,
from this house, from this borough, from this town,
from this land; from the very body of the man
defiled by the dead, from the very body of the
woman defiled by the dead; from the master of
the house, from the lord of the borough, from the
lord of the town, from the lord of the land; from
the whole of the world of Righteousness.”’

7 (13). O Maker of the material world, thou Holy
One! Which are those words in the Gathas that
are to be said thrice?

. 8 (16). Ahura Mazda answered: ‘These are the
words in the G&thas that are to be said thrice, and
thou shalt thrice say them aloud :—

ashem vohi... (Yas. X XVII, 14),

ye sevist6 ... paitt (Yas. XX XIII, 11),

hukhshathréteméi .. . vahistai (Yas. XX XV, 5),

duzvarendis . . . vahyé (Yas. LITI, 9).

‘g (16). ‘After thou hast thrice said those Thris-
A4mrdtas, thou shalt say aloud these victorious,
most healing words :—

1 The chief demon, the Daéva of the Daévas.
* The very demon with whom one has to do in the present case.

FARGARD X. 139

‘“T drive away Indra’, I drive away Sauru',
I drive away the daéva Naunghaithya', from this
house, from this borough, from this town, from this
land; from the very body of the man defiled by the
dead, from the very body of the woman defiled by
the dead; from the master of the house, from the
lord of the borough, from the lord of the town, from
the lord of the land; from the whole of the world of
Righteousness.

10 (18). ‘“I drive away Tauru', I drive away
Zairi', from this house, from this borough, from
this town, from this land; from the very body of
the man defiled by the dead, from the very body
of the woman defiled by the dead; from the master
of the house, from the lord of the borough, from
the lord of the town, from the lord of the land;
from the whole of the holy world.”’

11 (19). O Maker of the material world, thou
Holy One! Which are those words in the Gathas
that are to be said four times ?

12 (22). Ahura Mazda answered: ‘ These are the
words in the G&thas that are to be said four times,
and thou shalt four times say them aloud :—

yatha ah vairy6 ...? (Yas. XXVII, 13),

1 Indra, Sauru, Naunghaithya, Tauru, and Zairi are (with Akem-
mané, here replaced by the Nasu), the six chief demons, and
stand to the Amesha Spentas in the same relation as Angra Mainyu
to Speata Mainyu. Indra opposes Asha Vahista and turns men’s
hearts from good works; Sauru opposes Khshathra Vairya, he pre-
sides over bad government ; Nuunghaithya opposes Sperta Armaiti,
he is the demon of discontent; Tauru and Zairi oppose Haurvatat
and Ameretat and poison the waters and the plants —Akem-mané,
Bad Thought, opposes Vohu-mané, Good Thought.

* Translated Farg. VIII, 19.

140 VENDIDAD.

mazda ad méi... dau ahim! (Yas. X XXIV, 15),

ἃ airyaméa ishyé... masaté mazdau " (Yas. LIV. 1).

13 (22). ‘After thou hast said those Kathrus-
4mratas four times, thou shalt say aloud these
victorious, most healing words :—

‘“T drive away Aéshma, the fiend of the mur-
derous spear’, I drive away the daéva Akatasha ‘,
from this house, from this borough, from this town,
from this land; from the very body of the man
defiled by the dead, from the very body of the
woman defiled by the dead; from the master of
the house, from the lord of the borough, from the
lord of the town, from the lord of the land; from
the whole of the world of Righteousness.

14 (24). ““1 drive away the Varenya daévas‘,
I drive away the wind-daéva, from this house, from
this borough, from this town, from this land; from
the very body of the man defiled by the dead, from
the very body of the woman defiled by the dead;
from the master of the house, from the lord of the
borough, fron the lord of the town, from the lord
of the land; from the whole of the world of
Righteousness.”

15 (25). ‘These are the words in the Gathas that

1 Translated Farg. XI, 14.

3 Translated Farg. XX, 113; cf. XI, 7.

* Aéshma, Khishm, the incarnation of anger: he sows quarrel
and war. ‘He is the chief source of evil for the creatures of
Ormazd, and the Kayani heroes mostly perished through him’
(Bund. XXVIII, 17).

4“ The fiend who corrupts and perverts men.

* The fiendish inhabitants of Varena (Gilan). Varena, like the
neighbouring M4zana (M4zandaran), was peopled with savage,
non-Aryan natives, who were considered men-demons. Cf. Farg. I,
18 and notes.

FARGARD X. 141

are to be said twice; these are the words in the
GAathas that are to be said thrice; these are the
words in the Gathas that are to be said four times.

16 (26). ‘These are the words that smite down
Angra Mainyu; these are the words that smite
down Aéshma, the fiend of the murderous spear;
these are the words that smite down the daévas of
MaAzana!'; these are the words that smite down all
the daévas.

17 (30). ‘These are the words that stand against
that Drug, against that Nasu, who from the dead
rushes upon the living, who from the dead defiles
the living.

18 (32). ‘Therefore, O Zarathustra! thou shalt
dig nine holes* in the part of the ground where
there is least water and where there are fewest
trees; where there is nothing that may be food
either for man or beast; “for purity is for man,
next to life, the greatest good, that purity, O Zara-
thustra, that is in the Religion of Mazda for him
who cleanses his own self with good thoughts,
words, and deeds 3,"

19 (38). ‘Make thy own self pure, O righteous
man! any one in the world here below can win
purity for his own self, namely, when he cleanses
his own self with good thoughts, words, and deeds.

20. ‘“ Yatha ahd vairyé:—The will of the Lord is the

law of righteousness,” &c.*
‘““Kem-n&a mazd4:—What protector hast thou given

1 The demoniac races of Mazandaran; Mazandaran was known
in popular tradition as a land of fiends and sorcerers.

2 The nine holes for the Barashnfim ; see above, p. 123, ὃ 6 seq.

* Cf. Farg. V, 21.

4 The rest as in Farg. VIII, 19, 20.

142 VEND{DAD.

unto me, O Mazda! while the hate of the wicked encom-
passes me?” &c.

‘« Ke verethrem-ga: :—Who is the victorious who will
protect thy teaching ?” &c.

‘“ Keep us from our hater, O Mazda and Armaiti Spenta! .
Perish, O fiendish Drug! ... Perish away to the regions of
the north, never more to ae unto death the living world
of Righteousness !”’’

FAaRGARD XI.

This chapter, like the preceding, is composed of spells intended
to drive away the Nasu. But they are of a more special character,
as they refer to. the particular objects to be cleansed, such as the
house, the fire, the water, the earth, the animals, the plants, the
man defiled with the dead. Each incantation consists of two
parts, a line from the G&thas which alludes, or rather is made to
allude, to the particular object (§§ 4, 5, 6, 7), and a general
exorcism, in the usual dialect (§§ 8-20), which is the same for all
the objects.

1. Zarathustra asked Ahura Mazda: ‘O Ahura
Mazda! most beneficent spirit, Maker of the ma-
terial world, thou Holy One! How shall I cleanse
the house? how the fire? how the water? how the
earth ? how the cow? how the tree? how the faith-
ful man and the faithful woman? how the stars?
how the moon? how the sun? how the boundless
light? how all good things, made by Mazda, the
offspring of the holy principle?’

2 (4). Ahura Mazda answered: ‘ Thou shalt chant
the cleansing words, and the house shall be clean;
clean shall be the fire, clean the water, clean the
earth, clean the cow, clean the tree, clean the faith-
ful man and the faithful woman, clean the stars,
clean the moon, clean the sun, clean the boundless

FARGARD XI. 143

light, clean all good things, made by Mazda, the
offspring of the holy principle.

3 (7). [50 thou shalt say these victorious, most
healing words]; thou shalt chant the Ahuna-Vairya
five times: “The will of the Lord is the law of
righteousness,” &c.

‘The Ahuna-Vairya preserves the person of man:

‘*Vatha aht vairyé:—The will of the Lord is the law
of righteousness,” &c.

‘“Kem-na mazd4:—What protector hast thou given
unto me, O Mazda! while the hate of the wicked encom-
passes me?”’ &c.

‘“Ke verethrem-g4:—Who is the victorious who will
protect thy teaching?” &c.

‘“Keep us from our hater, O Mazda and Armaiti
Speata ἢ" ἄς.

4 (9). ‘1f thou wantest to cleanse the house, say
these words aloud: “As long as the sickness lasts
my great protector [is he who teaches virtue to the
perverse] *.”

‘If thou wantest to cleanse the fire, say these
words aloud: “ Thy fire, first of all, do we approach
with worship, O Ahura Mazda?!”

5 (13). ‘If thou wantest to cleanse the water, say
these words aloud: “ Waters we worship, the Maé-
kaifiti waters, the Hebvaijfiti waters, the Fravazah
waters 4.”

‘If thou wantest to cleanse the earth, say these

1 As in Farg. VIII, 19, 20.

* Yasna XLIX, 1. The allusion is not quite clear. This line
was recited by the Genius of the sky at the moment when Ahriman
was invading the sky (Gr. Bd.) Perhaps the small house of man
is compared here with that large house, the world.

® Yasna XXXVI, 1. * Yasna XXXVILL, 3.

144 VEND{DAD.

words aloud: “ This earth we worship, this earth
with the women, this earth which bears us and
those women who are thine, O Ahura!!”

6 (17). ‘1f thou wantest to cleanse the cow, say
these words aloud: “The best of all works we
will fulfil while we order both the learned and the
unlearned, both masters and servants to secure for
the cattle a good resting-place and fodder *.”

‘If thou wantest to cleanse the trees, say these
words aloud: “ For him ὃ, as a reward, Mazda made
the plants grow up *.”

7 (21). ‘If thou wantest to besiee the faithful
man or the faithful woman, say these words aloud:
“May the vow-fulfilling Airyaman come hither, for
the men and women of Zarathustra to rejoice, for
Vohu-mané to rejoice; with the desirable reward
that Religion deserves. I solicit for holiness that
boon that is vouchsafed by Ahura!”

8 (25). ‘Then thou shalt say these victorious,
most healing words. Thou shalt chant the Ahuna-
Vairya eight times :—

1 Yasna XXXVIII, 1. ‘Who are thine,’ that is, ‘who are thy
wives.’

* Yasna XXXV, 4. ‘Let those excellent deeds be done for the
behoof of cattle, that is to say, let stables be made, and water and
fodder be given’ (Comm.)

* ¢For him,’ that is to say, to feed him; also ‘out of him;’ for
it was from the body of the first-born bull that, after his death, grew
up all kinds of plants (Bund. IV).

4 Yasna XLVIII, 6. Cf. Farg. XVII, 5.

5 Yasna LIV, 1. Cf. Farg. XX, 11. There is no special spell
for the cleansing of the sun, the moon, the stars, and the boundless
light (see δὲ 1, 2), because they are not defiled by the unclean one,
they are only pained by seeing him (Farg. IX, 41); as soon as he
is clean, they are freed from the pain.

FARGARD ΧΙ. 145

**Vatha aha vairy6:—The will of the Lord is the law
of righteousness,” &c.

‘“Kem-na mazda :—Whom hast thou placed to protect
me, O Mazda?” &c.

‘“Ke verethrem-ga :—What protector hast thou given
unto me?” &c.

‘“ Who is the victorious?” &c.

“Ὁ Keep us from our hater, O Mazda!” &c.!

9 (26). ‘I drive away Aéshma 3, I drive away the
Nasu, I drive away direct defilement, I drive away
indirect defilement.

[1 drive away Khrd, I drive away Khroighni *,

‘I drive away Baidhi, I drive away the offspring
of Baidhi ‘.

‘I drive away Kuzdi, I drive away the offspring
of Kuzdi 5.

‘I drive away the gaunt Bdshy&sta, I drive away
the long-handed BishyAsta*; [I drive away Miidhi’,
I drive away Kapasti *.]

‘I drive away the Pairika® that comes upon the
fire, upon the water, upon the earth, upon the cow,
upon the tree. I drive away the uncleanness that

: As in Farg. VIII, 19, 20. 3 See Farg. X, 13.

* Khrfi and Khrfighni are not met with elsewhere ; their names
mean, apparently, ‘wound’ and ‘the wounding one.’ They may
have been mere names or epithets of A€shma khrfidru,
‘ Aéshma of the murderous spear.’

4 Bhidhi may be another pronunciation of Bfiti (see Farg.
XIX, 1).

5 Kundi is very likely the same as Kunda (Vd. XIX, 41, 138)
who is the riding-stock of the sorcerers (Bd. XXVIII, 42).

* See Farg. XVIII, 16.

7 A demon unknown. Perhaps Intoxication.

* Unknown. Perhaps Colocynth, the type of the bitter plants

* A female demon, the modern Parf, often associated with Y4tu,
‘the wizard.’ ΄

[4 L

146 VEND{DAD.

comes upon the fire, upon the water, upon the earth,
upon the cow, upon the tree,

10 (32). ‘I drive thee away, O mischievous Angra
Mainyu! from the fire, from the water, from the
earth, from the cow, from the tree, from the faithful
man and from the faithful woman, from the stars,
from the moon, from the sun, from the boundless
light, from all good things, made by Mazda, the
offspring of the holy principle.

11 (33). ‘Then thou shalt say these victorious,
most healing words; thou shalt chant four Ahuna-
Vairyas :—

*“Vatha ahd vairy6 :—The will of the Lord is the law
of righteousness,” &c.

**Kem-n& mazda:—What protector hast thou given
unto me?” &c.

‘“Ke verethrem-g&:—Who is the victorious?” &c.

‘“ Keep us from our hater, O Mazda!” &c.!

12 (34). ‘Aéshma is driven away; away the
Nasu; away direct defilement, away indirect de-
filement.

({‘Khra is driven away, away Khriighni; away
Biidhi, away the offspring of Bdidhi; away Kundi,
away the offspring of Kuzdi.]

‘The gaunt Bashyasta is driven away; away
Bdshyasta, the long-handed; [away Mdidhi, away
Kapasti.]

‘The Pairika is driven away that comes upon the
fire, upon the water, upon the earth, upon the cow,
upon the tree. The uncleanness is driven away that
comes upon the fire, upon the water, upon the earth,
upon the cow, upon the tree.

> As in Farg. VIII, 19, 20.

FARGARD ΧΙ. 147

13 (40). ‘Thou art driven away, O mischievous
Angra Mainyu! from the fire, from the water, from
the earth, from the cow, from the tree, from the
faithful man and from the faithful woman, from the
stars, from the moon, from the sun, from the bound-
less light, from all good things, made by Mazda, the
offspring of the holy principle.

14 (41). ‘Then thou shalt say these victorious,
most healing words; thou shalt chant “Mazda ad
mdi” four times: “Ὁ Mazda! say unto me the ex-
cellent words and the excellent works, that through
the good thought and the holiness of him who offers
thee the due meed of praise, thou mayest, O Lord!
make the world of Resurrection appear, at thy will,
under thy sovereign rule'.”

15. ‘I drive away Aéshma, I drive away the Nasu,’
&c.? ;

16. 41 drive thee away, O mischievous Angra Mainyu !
from the fire, from the water,’ &c. ὃ

17. ‘Then thou shalt say these victorious, most healing
words ; thou shalt chant the Airyama Ishy6 four times:
“ May the vow-fulfilling Airyaman come hither !”’ &c.*

18. ‘ Aéshma is driven away ; away the Nasu,’ ὅζο.

19. ‘ Thou art driven away,O mischievous Angra Mainyu!
from the fire, from the water, ὅς. δ

20. ‘Then thou shalt say these victorious, most healing
words ; thou shalt chant five Ahuna-Vairyas :—

*“Vatha aha vairy6 :—The will of the Lord is the law
of righteousness,” &c.

“(Καὶ em-nA mazda4:—Whom hast thou placed to protect
me?” &c.

' Yasna XXXIV, 15. 3 The rest as in ὃ 9.
8 The rest as in § 10. * As in § 7.
® Asin § 12. ® Asin § 13.

148 VENDIDAD.

‘“ Ke verethrem-g4:—Who is he who will smite the
fiend ?” &c.!

‘*Keep us from our hater, O Mazda and Armaiti
Spenta! Perish, O fiendish Drug! Perish, O brood of the
fiend! Perish, O world of the fiend! Perish away, O
Drug! Rush away, O Drug! Perish away, O Drug!
Perish away to the regions of the north, never more to
give unto death the living world of Righteousness !”’

FaRGARD XII.

This chapter is found only in the Vendidad SAda; it is missing
in the Zend-Pahlavi Vendfd4d. This is owing, as it seems, only to
the accidental loss of some folios in the one manuscript from which
all the copies as yet known have been derived; and, in fact, even
in the most ancient manuscripts the following Fargard is numbered
the thirteenth (Westergaard, Zend-Avesta, preface, p. δ).

The directions in the preceding chapter are general, and do not
depend on the relationship of the faithful with the deceased person ;
whereas those in this Fargard are of a special character, and apply
only to the near relatives of the dead. Their object is to deter-
mine how long the time of ‘staying’ (upaman) should last for
different relatives. What is meant by this word is not explained ;
but, as the word upaman is usually employed to indicate the
staying of the unclean in the Armést-g4h, apart from the faithful
and from every clean object, that word upaman seems to show
a certain period of mourning, marked by abstention from usual
avocations.

The length of the upaman varies with the degrees of relation-
ship; and at every degree it is double for relations who have died
in a state of sin (that is, with a sin not redeemed by the Patet :
cf. p. 135, note 1). The relative length of the upaman is as
follows :—

For the head of a family (§ 7): 6 months (or a year).

For father or mother (§ 1)

First degree, For son or daughter (§ 3) | 30 days (or 60).
For brother or sister (§ 5)

1 See Farg. VIII, 19, 20.

FARGARD XII. 149

For grandfather or grand-
mother (§ 9)
Second ve or grandson or grand- 25 days (or 50).
daughter (§ 11)
Third degree. For uncle or aunt (δ 13): 20 days (or 40).
For male cousin or female
: { cousin (ἢ 18) } 15 days (or 30).
ae the son or daughter of a
cousin (§ 17)
For the grandson or the grand- \
daughter of a cousin (§19) | 5 days (or ro).

Fourth degree

Fifth degree. } 10 days (or 20).

Sixth degree. {

1. If one’s father or mother dies, how long shall
they stay [in mourning], the son for his father, the
daughter for her mother? How long for the
righteous? How long for the sinners’?

Ahura Mazda answered: ‘ They shall stay thirty
days for the righteous, sixty days for the sinners.’

2 (5). O Maker of the material world, thou Holy
One! How shall I cleanse the house? How shall
it be clean again?

Ahura Mazda answered: ‘You shall wash your
bodies three times, you shall wash your clothes
three times, you shall chant the Géthas three
times; you shall offer up a sacrifice to my Fire,
you shall bind the bundles of Baresma, you shall
bring libations to the good waters’; then the house
shall be clean, and then the waters may enter, then
the fire may enter, and then the Amesha-Spextas
may enter*, O Spitama Zarathustra !’

1 How long if the dead person died in a state of holiness
(a dahma)? How long if in the state of a Peshétanu?

* This refers probably to the sacrifice that is offered on each of
the three days that follow the death of a Zoroastrian for the salva-
tion of his soul.

§ All the other objects over which the Amesha-Spentas preside
(such as the cow, the metals, &c.)

150 vENDIDAD.

3 (9). If one’s son or daughter dies, how long
shall they stay, the father for his son, the mother
for her daughter? How long for the righteous ?
How long for the sinners ?

Ahura Mazda answered: ‘ They shall stay thirty
days for the righteous, sixty days for the sinners.’

4 (13). O Maker of the material world, thou Holy One!
How shall I cleanse the house? How shall it be clean again?

Ahura Mazda answered: ‘ You shall wash your bodies
three times, you shall wash your clothes three times, you
shall chant the Gathas three times; you shall offer up a
sacrifice to my Fire, you shall bind up the bundles of
Baresma, you shall bring libations to the good waters;
then the house shall be clean, and then the waters may
enter, then the fire may enter, and then the Amesha-
Spextas may enter, O Spitama Zarathustra |’

5 (17). If one’s brother or sister dies, how long
shall they stay, the brother for his brother, the
sister for her sister? How long for the righteous ?
How long for the sinners ?

Ahura Mazda answered: ‘They shall stay thirty
days for the righteous, sixty days for the sinners.’ "Ὁ

6 (21). O Maker of the material world, thou Holy One!
How shall I cleanse the house? How shall it be clean again?

Ahura Mazda answered : ‘You shall wash your bodies
three times, you shall wash your clothes three times, you
shall chant the Gathas three times ; you shall offer up a
sacrifice to my Fire, you shall bind up the bundles of
Baresma, you shall bring libations to the good waters;
then the house shall be clean, and then the waters may
enter, then the fire may enter, and then the Amesha-
Speatas may enter, O Spitama Zarathustra!’

7 (25). If the master of the house! dies, or if the

1 The chief of the family, the paterfamilias, The Zoroas-
trian family is organised on the patriarchal system.

FARGARD XII. 151

mistress of the house dies, how long shall they stay?
How long for the righteous? How long for the
sinners ?

Ahura Mazda answered: ‘They! shall stay six
months for the righteous, a year for the sinners.’

8 (28). O Maker of the material world, thou Holy One!
How shall I cleanse the house? How shall it be clean
again ?

Abura Mazda answered: ‘ You shall wash. your bodies
three times, you shall wash your clothes three times, you
shall chant the Gathas three times; you shall offer up a
sacrifice to my Fire, you shall bind up the bundles of
Baresma, you shall bring libations to the good waters;
then the house shall be clean, and then the waters may
enter, then the fire may enter, and then the Amesha-
Spentas may enter, O Spitama Zarathustra!’

9 (31). If one’s grandfather or grandmother dies,
how long shall they stay, the grandson for his
grandfather, the granddaughter for her grand-
mother? How long for the righteous? How
long for the sinners?

Ahura Mazda answered: ‘ They shall ΤῊΝ twenty-
five days for the righteous, fifty days for the sinners.’

10 (34). O Maker of the material world, thou Holy
One! How shall I cleanse the house? How shall it be
clean again ?

Ahura Mazda answered: ‘You shall wash your bodies
three times, you shall wash your clothes three times, you
shall chant the Gathas three times; you shall offer up a
sacrifice to my Fire, you shall bind up the bundles of
Baresma, you shall bring libations to the good waters ;
then the house shall be clean, and then the waters may
enter, then the fire may enter, and then the Amesha-
Spentas may enter, O Spitama Zarathustra!’

’ All the familia, both relatives and servants.

152 VENDIDAD.

11 (37). If one’s grandson or granddaughter dies,
how long shall they stay, the grandfather for his
grandson, the grandmother for her granddaughter ?
How long for the righteous? How long for the
sinners ?

Ahura Mazda answered : ‘ They shall stay twenty-
five days for the righteous, fifty days for the sinners.’

12 (40). O Maker of the material world, thou Holy
One! How shall I cleanse the house? How shall it be
clean again?

Ahura Mazda answered: ‘ You shall wash your bodies
three times, you shall wash your clothes three times, you
shall chant the Gathas three times; you shall offer up a
sacrifice to my Fire, you shall bind up the bundles of
Baresma, you shall bring libations to the good waters ;
then the house shall be clean, and then the waters may
enter, then the fire may enter, and then the Amesha-
Spentas may enter, O Spitama Zarathustra!’

13 (43). If one’s uncle or aunt dies, how long
shall they stay, the nephew for his uncle, the niece
for her aunt? How long for the righteous? How
long for the sinners ?

Ahura Mazda answered: ‘ They shall stay twenty
days for the righteous, forty days for the sinners.’

14 (45). O Maker of the material world, thou Holy
One! How shall I cleanse the house? How shall it be
clean again?

Ahura Mazda answered: ‘ You shall wash your bodies
three times, you shall wash your clothes three times, you
shall chant the Gathas three times; you shall offer up a
sacrifice to my Fire, you shall bind up the bundles of
Baresma, you shall bring libations to the good waters;
then the house shall be clean, and then the waters may
enter, then the fire may enter, and then the Amesha-
Speztas may enter, O Spitama Zarathustra !’

15 (48). If one’s male cousin or female cousin

FARGARD XII. 153

dies, how long shall they stay ? How long for the
righteous? How long for the sinners ?

Ahura Mazda answered : ‘ They shall stay fifteen
days for the righteous, thirty days for the sinners.’

16 (50). O Maker of the material world, thou Holy
One! How shall I cleanse the house? How shall it be
clean again ὃ

Ahura Mazda answered: ‘You shall wash your bodies
three times, you shall wash your clothes three times, you
shall chant the Gathas three times; you shall offer up a
sacrifice to my Fire, you shall bind up the bundles of
Baresma, you shall bring libations to the good waters;
then the house shall be clean, and then the waters may
enter, then the fire may enter, and then the Amesha-
Speatas may enter, O Spitama Zarathustra !’

17 (53). If the son or the daughter of a cousin
dies, how long shall they stay ? How long for the
righteous? How long for the sinners ὃ

Ahura Mazda answered: ‘They shall stay ten
days for the righteous, twenty days for the sinners.’

18 (55). O Maker of the material world, thou Holy
One! How shall I cleanse the house? How shall it be
clean again?

Ahura Mazda answered: ‘You shall wash your bodies
three times, you shall wash your clothes three times, you
shall chant the GAthas three times; you shall offer up
a sacrifice to my Fire, you shall bind up the bundles of
Baresma, you shall bring libations to the good waters;
then the house shall be clean, and then the waters may
enter, then the fire may enter, and then the Amesha-
Speztas may enter, O Spitama Zarathustra!’

19 (58). If the grandson of a cousin or the
granddaughter of a cousin dies, how long shall
they stay? How long for the righteous? How
long for the sinners ?

154 VEND{DAD.

Ahura Mazda answered: ‘ They shall stay five
days for the righteous, ten days for the sinners.’

20 (60). O Maker of the material world, thou Holy
One! How shall I cleanse the house? How shall it be
clean again?

Ahura Mazda answered: ‘ You shall wash your bodies
three times, you shall wash your clothes three times, you
shall chant the Gathas three times; you shall offer up
a sacrifice to my Fire, you shall bind up the bundles of
Baresma, you shall bring libations to the good waters;
then the house shall be clean, and then the waters may
enter, then the fire may enter, and then the Amesha-
Spentas may enter, O Spitama Zarathustra !’

21 (63). If a man dies, of whatever race he is,
who does not belong to the true faith, or the true
law!, what part of the creation of the good spirit
does he directly defile? What part does he in-
directly defile ?

22*(65). Ahura Mazda answered: ‘ No more than
a frog does whose venom is dried up, and that has
been dead more than a year. Whilst alive, indeed,
O Spitama Zarathustra! such wicked, two-legged
ruffian as an ungodly Ashemaogha, directly defiles
the creatures of the Good Spirit, and indirectly
defiles them.

23 (70). ‘Whilst alive he smites the water ;
whilst alive he blows out the fire; whilst alive he
carries off the cow; whilst alive he smites the faith-
ful man with a deadly blow, that parts the soul from
the body; not so will he do when dead.

24 (71). ‘Whilst alive, indeed, O Spitama Zara-
thustra! such wicked, two-legged ruffian as an

1. An infidel, whether he is a relation or not.
5. δὲ 22-24=Farg. V, 36-38, text and notes,

FARGARD XIII. 155

ungodly Ashemaogha, robs the faithful man of the
full possession of his food, of his clothing, of his
wood, of his bed, of his vessels; not so will he
do when dead.’

FarRGARD XIII.

The Dog.

I (1-7). The dog of Ormazd and the dog of Ahriman.
(a. 1-4). Holiness of the dog Vangh4para (‘the hedgehog ’).
(Ὁ. 5-7). Hatefulness of the dog Zairimyangura (‘the tor-
toise ’).
II (8-16). The several kinds of dogs. Penalties for the murder
of a dog.
ΠῚ (17-19). On the duties of the shepherd’s dog and the house-
dog.
IV (20-28). On the food due to the dog.
V (29-38). On the mad dog and the dog diseased; how they
are to be kept, and cured.
VI (39-40). On the excellence of the dog.
VII (41-43). On the wolf-dog.
VIII (44-48). On the virtues and vices of the dog.
IX (49-50). Praise of the dog.
X (50-54). The water-dog.

This Fargard is the only complete fragment, still in existence, of
a large canine literature: a whole section of the Ganb4-sar-nigat
Nask was dedicated to the dog (the so-called Fargard Pas(s-
hadirvastin ; West, Dinkard (Pahlavi Texts, IV), VIII, 23; 24, 5;

33, &c.)
Ia.

1, Which is the good creature among the creatures
of the Good Spirit that from midnight till the sun is
up goes and kills thousands of the creatures of the
Evil Spirit ?

2 (3). Ahura Mazda answered: ‘The dog with
the prickly back, with the long and thin muzzle, the

156 VEND{DAD.

dog Vangh4para!, which evil-speaking people call
the Duzaka?; this is the good creature among the
creatures of the Good Spirit that from midnight till
the sun is up goes and kills thousands of the crea-
tures of the Evil Spirit.

3 (6). ‘And whosoever, O Zarathustra! shall kill
the dog with the prickly back, with the long and
thin muzzle, the dog Vangh4para, which evil-speaking
people call the Duzaka, kills his own soul for nine
generations, nor shall he find a way over the
Kinvad bridge’, unless he has, while alive, atoned
for his sin +.’

4 (10). O Maker of the material world, thou
Holy One! If a man kill the dog with the prickly
back, with the long and thin muzzle, the dog Van-
gh4para, which evil-speaking people call the Duzaka,
what is the penalty that he shall pay ?

1 The hedgehog. ‘ The hedgehog, according to the Bund. XIX,
28, is created in opposition to the ant that carries off grain, as
it says that the hedgehog, every time that it voids urine into an
ant’s nest, will destroy a thousand ants’ (Bund. XIX, 28; cf. Sad-
dar 57). When the Arabs conquered Saistan, the inhabitants
submitted on the condition that hedgehogs should not be killed
nor hunted for, as they got rid of the vipers which swarm in
that country. Every house had its hedgehog (Yaqout, Diction-
naire: de la Perse, p. 303). Plutarch counts the hedgehog amongst
the animals sacred to the Magi (Quaestiones Conviviales, IV, 5, 2:
τοὺς δ᾽ ἀπὸ Ζωροάστρου μάγους τιμᾷν μὲν ἐν τοῖς μάλιστα τὸν χερσαῖον
ἐχῖνον).

3 Duzaka is the popular name of the hedgehog (Pers. 5058).
It is not without importance which name is given to a being:
‘When called by its high name, it is powerful’ (Comm.); cf. § 6,
and Farg. XVIII, 15.

* The bridge leading to Paradise; see Farg. XIX, 30.

‘Cf. ὃ 54. Framjf translates: ‘He cannot atone for it in his
life even by performing a sacrifice to Sraosha’ (cf. Farg. IX, 56,
text and note).

FARGARD XIII. 157

Ahura Mazda answered: ‘A thousand stripes
with the Aspahé-astra, a thousand stripes with the
Sraoshé-Aarana.’

Ib.

5 (13). Which is the evil creature among the
creatures of the Evil Spirit that from midnight till
the sun is up goes and kills thousands of the crea-
tures of the Good Spirit ?

6 (15). Ahura Mazda answered: ‘The daéva
Zairimyangura', which evil-speaking people call
the Zairimy4ka*, this is the evil creature among
the creatures of the Evil Spirit that from midnight
till the sun is up goes and kills thousands of the
creatures of the Good Spirit.

7 (18). ‘ And whosoever, O Zarathustra! shall kill
the daéva Zairimyangura, which evil-speaking people
call the Zairimy4ka, his sins in thought, word, and
deed are redeemed as they would be by a Patet ; his
sins in thought, word, and deed are atoned for ὅ.

II.

8 (21). ‘Whosoever shall smite either a shep-
herd’s dog, or a house-dog, or a Vohunazga dog‘,
or a trained dog’, his soul when passing to the
other world, shall fly* howling louder and more
sorely grieved than the sheep does in the lofty
forest where the wolf ranges.

The tortoise (Framjf and Riv4yats).

* ‘When not so called it is less strong’(Comm.) Zairimy4ka
is a lucky name, and means, as it seems, who lives in verdure ;
Zairimyangura seems to mean ‘the verdure-devourer.’

8. Cf. Farg. XIV, 5. 4 See § 19, ἢ. 2.

5 A hunting-dog. * «From Paradise’ (Comm.)

158 VEND{DAD.

9 (24). ‘ No soul will come and meet his departing
soul and help it, howling and grieved in the other
world; nor will the dogs that keep the [Xinvad]
bridge' help his departing soul howling and grieved
in the other world.

10 (26). ‘If a man shall smite a shepherd’s dog
so that it becomes unfit for work, if he shall cut off
its ear or its paw, and thereupon a thief or a wolf
break in and carry away [sheep] from the fold,
without the dog giving any warning, the man shall
pay for the loss, and he shall pay for the wound of
the dog as for wilful wounding *.

11 (31). ‘Ifa man shall smite a house-dog so that
it becomes unfit for work, if he shall cut off its ear
or its paw, and thereupon a thief or a wolf break in
and carry away [anything] from the house, without
the dog giving any warning, the man shall pay for
the loss, and he shall pay for the wound of the dog
as for wilful wounding 2.’

12 (36). O Maker of the material world, thou
Holy One! If a man shall smite a shepherd’s dog,
so that it gives up the ghost and the soul parts from
the body, what is the penalty that he shall pay ?

Ahura Mazda answered: ‘Eight hundred stripes
with the Aspahé-astra, eight hundred stripes with
the Sraoshdé-4arana.’

13 (39). O Maker of the material world, thou
Holy One! If a man shall smite a house-dog so
that it gives up the ghost and the soul parts from
the body, what is the penalty that he shall pay ?

Ahura Mazda answered: ‘Seven hundred stripes

* See Farg. X1X, 30.
3 Baodh6-varsta ; see Farg. VII, 38 ἢ.

FARGARD XIII. 159

with the Aspahé-astra, seven hundred stripes with
the Sraoshé-Aarana.’

14 (42). O Maker of the material world, thou
Holy One! If a man shall smite a Vohunazga dog
so that it gives up the ghost and the soul parts from
the body, what is the penalty that he shall pay ?

Ahura Mazda answered: ‘Six hundred stripes
with the Aspahé-astra, six hundred stripes with
the Sraoshé-Zarana.’

15 (45). O Maker of the material world, thou
Holy One! If a man shall smite a Tauruna dog?
so that it gives up the ghost and the soul parts
from the body, what is the penalty that he shall
pay?

Ahura Mazda answered: ‘Five hundred stripes
with the Aspahé-astra, five hundred stripes with
the Sraoshé-éarana.’

16 (48). ‘ This is the penalty for the murder of a
Gazu dog, of a Vizu dog’, of a porcupine dog ὃ, of
a sharp-toothed weasel *, of a swift-running fox; this
is the penalty for the murder of any of the creatures
of the Good Spirit belonging to the dog kind, ex-
cept the water-dog °.’

III.

17 (49). O Maker of the material world, thou
Holy One! What is the place of the shepherd’s
dog ?

1 Tauruna seems to be another name of the trained or hunt-
ing-dog (cf. § 8 compared with §§ 12-15), though tradition
translates it ‘a dog not older than four months.’

3 Unknown. Cf. V, 31, 32. 5 A porcupine. Cf. V, 31.

*‘ A weasel. Cf. V, 33. j

5 The otter. ‘For the penalty in that case is most heavy’
(Comm.) Cf. § 52 seq. and Farg. XIV.

τόο VEND{IDAD.

Ahura Mazda answered: ‘He comes and goes
a Yugyésti? round about the fold, watching for the
thief and the wolf.’

18 (51). O Maker of the material world, thou
Holy One! What is the place of the house-dog ?

Ahura Mazda answered: ‘He comes and goes
a H&thra round about the house, watching for the
thief and the wolf.’

19 (53). O Maker of the material world, thou
Holy One! What is the place of the Vohunazga
dog?

Ahura Mazda answered : ‘He claims none of those
talents, and only seeks for his subsistence 2.’

IV.

20 (55). O Maker of the material world, thou
Holy One! Ifa man give bad food to a shepherd's
dog, of what sin does he make himself guilty ?

Ahura Mazda answered: ‘He makes himself
guilty of the same guilt as though he should
serve bad food to a master of a house of the
first rank δ.

21 (57). O Maker of the material world, thou
Holy One! If a man give bad food to a house-
dog, of what sin does he make himself guilty ?

Ahura Mazda answered: ‘He makes himself

' A distance of sixteen HAthras (16,000 paces).

* «He cannot do the same as the shepherd’s dog and the house-
dog do, but he catches Khrafstras and smites the Nasu’ (Comm.)
It is ‘the dog without a master’ (ghartfb), the vagrant dog; he’ is
held in great esteem (§ 22), and is one of the dogs which can be used
for the Sag-did.

5 Invited as a guest.

FARGARD XIII. 161

guilty of the same guilt as though he should serve
bad food to a master of a house of middle rank.’

22 (59). O Maker of the material. world,. thou
Holy One! Ifa man give bad food to a Vohunazga
dog, of what sin does he make himself guilty ?

Ahura Mazda answered: ‘He makes himself
guilty of the same guilt as though he should serve
bad food to a holy man, who should come to his
house in the character of a priest.’

23 (61). O Maker of the material world, thou
Holy One! If a man give bad food to a Tauruna
dog, of what sin does he make himself guilty ?

Ahura Mazda answered: ‘He makes himself
guilty of the same guilt as though he should serve
bad food to a young man, born of pious parents,
and who can already answer for his deeds *.’

24 (63). O Maker of the material world, thou
Holy One! If a man shall give bad food -to
a shepherd's dog, what is the penalty that he shall
pay?

Ahura Mazda answered: ‘He is a Peshétanu:
two hundred stripes with the Aspahé-astra, two
hundred stripes with the Sraoshé-Zarana δ᾽

1 The Vohunazga dog has no domicile, therefore he is not com-
pared with the master of a house, but with a wandering friar, who
lives on charity.

3. Probably, ‘Who has performed the nfi-zfid, fifteen years old.’
The young dog enters the community of the faithful at the age of
four months, when he is fit for the Sag-did and can expel the Nasu.

5.4] also saw the soul of a man, whom demons, just like dogs,
ever tear. That man gives bread to the dogs, and they eat it not;
but they ever devour the breast, legs, belly, and thighs of the man.
And I asked thus: What sin was committed by this body, whose
soul suffers so severe a punishment? Srdsh the pious and Ataré
the angel said thus: This is the soul of that wicked man who, in

[1 M

162 . VEND{DAD.

25 (66). O Maker of the material world, thou
Holy One! If a man shall give bad food to
a house-dog, what is the penalty that he shall
pay?

Ahura Mazda answered : ‘ Ninety stripes with the
Aspahé-astra, ninety stripes with the Sraoshé-4arana.’

26 (69). O Maker of the material world, thou
Holy One! If a man shall give bad food to
a Vohunazga dog, what is the penalty that he shall
pay?

Ahura Mazda answered: ‘Seventy stripes with
the Aspahé-astra, seventy stripes with the Sraoshé-
farana.’

27 (72). O Maker. of the material world, thou
Holy One! If a man shall give bad food to
a Tauruna dog, what is the penalty that he shall
pay?

Ahura Mazda answered: ‘Fifty stripes with the
Aspahé-astra, fifty stripes with the Sraoshé-4arana.

28 (75). ‘For in this material world, O Spitama
Zarathustra! it is the dog, of all the creatures of the
Good Spirit, that most quickly decays into age, while
not eating near eating people, and watching goods
none of which it receives. Bring ye unto him milk
and fat with meat!; this is the right food for the
dog %.’

the world, kept back the food of the dogs of shepherds and house-
holders; or beat and killed them’ (Ard& Viréf XLVIII, translated
by Haug).

1 The same food as recommended for the dog by Columella
(Ordacea farina cum sero, VII, 12; cf. Virgil, Pasce sero pingui,
Georg. III, 406).

* «Whenever one eats bread one must put aside three mouthfuls
and give them to the dog . . . for among all the poor there is none
poorer than the dog’ (Saddar 31).

FARGARD XIII. 163

ν

29 (80). O Maker of the material world, thou
Holy One! If there be in the house of a wor-
shipper of Mazda a mad dog that bites without
barking, what shall the worshippers of Mazda do ?

30 (82). Ahura Mazda answered: ‘ They shall put
a wooden collar around his neck, and they shall tie
thereto a muzzle, an asti' thick if the wood be hard,
two astis thick if it be soft. To that collar they
shall tie it; by the two sides* of the collar they
shall tie it.

31 (86). ‘If they shall not do so, and the mad
dog that bites without barking, smite a sheep or
wound a man, the dog shall pay for the wound of
the wounded as for wilful murder *.

32 (88). ‘If the dog shall smite a sheep or wound
a man, they shall cut off his right ear.

‘If he shall smite another sheep or wound another
man, they shall cut off his left ear.

33 (90). ‘If he shall smite a third sheep or wound
a third man, they shall make a cut in his right foot‘.
If he shall smite a fourth sheep or wound a fourth
man, they shall make a cut in his left foot.

34 (92). ‘If he shall for the fifth time smite
a sheep or wound a man, they shall cut off his tail.

ΤΑ measure of unknown amount. Framjf reads isti, ‘a brick’
thick.

* By the left and the right side of it.

5 According to Solon’s law, the dog who had bitten a man
was to be delivered to him tied up to a block four cubits long
(Plutarchus, Solon 24). The Book of Deuteronomy orders the
ox who has killed a man to be put to death.

‘ «They only cut off a piece of flesh from the foot’ (Brouillons
d’Anquetil).

M 2

164 VENDIDAD.

‘Therefore they shall tie a muzzle to the collar;
by the two sides of the collar they shall tie it If
they shall not do so, and the mad dog that bites
without barking, smite a sheep or wound a man, he
shall pay for the wound of the wounded as for wilful
murder.’

35 (97). O Maker of the material world, thou
Holy One! If there be in the house of a wor-
shipper of Mazda a mad dog, who has no scent,
what shall the worshippers of Mazda do?

Ahura Mazda answered: ‘ They shall attend him
to heal him, in the same manner as they would do
for one of the faithful’

36 (100). O Maker of the material world, thou
Holy One! If they try to heal him and fail, what
shall the worshippers of Mazda do ?

37 (102). Ahura Mazda answered: ‘They shall
put a wooden collar around his neck, and they shall
tie thereto a muzzle, an asti thick if the wood be
hard, two astis thick if it be soft. To that collar
they shall tie it; by the two sides of the cole they
shall tie it.

38 (102). ‘If they shall not do so, the ἐπα ποι
dog may fall into a hole, or a well, or a precipice, or
a river, or a canal, and come to grief: if he come to
grief so, they shall be therefore Peshétanus.

VI.

39 (106). ‘The dog, O Spitama Zarathustra! I,
Ahura Mazda, have made self-clothed and self-shod;
watchful and wakeful; and sharp-toothed; born to
take his food from man and to watch over man’s
goods. 1, Ahura Mazda, have made the dog strong

FARGARD XIII. 165

of body against the evil-doer, when sound of mind
and watchful over your goods.

40 (112). ‘And whosoever shall awake at his
voice, O Spitama Zarathustra! neither shall the
thief nor the wolf carry anything from his house,
without his being warned ; the wolf shall be smitten
and torn to pieces; he is driven away, he melts
away like snow'.’

VII.

41 (115). O Maker of the material world, thou
Holy One! Which of the two wolves deserves
more to be killed, the one that a he-dog begets
of a she-wolf, or the one that a he-wolf begets of
a she-dog ?

Ahura Mazda answered: ‘Of these two wolves,
the one that a he-dog begets of a she-wolf deserves
more to be killed than the one that a he-wolf begets
of a she-dog.

42 (117). ‘For the dogs born therefrom fall on
the shepherd’s dog, on the house-dog, on the Vohu-
nazga dog, on the trained dog, and destroy the
folds; such dogs are more murderous, more mis-
chievous, more destructive to the folds than any
other dogs *.

43 (121). ‘And the wolves born therefrom fall
on the shepherd’s dog, on the house-dog, on the
Vohunazga dog, on the trained dog, and destroy
the folds; such wolves are more murderous, more

? Doubtful.

3 ‘Ultroque gravis succedere tigrim

Ausa canis, majore tulit de sanguine foetum.

Sed praeceps virtus ipsa venabitur aula:

Ille tibi et pecudum multo cum sanguine crescet.’
Gratius Faliscus, Cyneg. 165 seq.

166 VENDIDAD.

mischievous, more destructive to the folds than any
other wolves.

5 “ M4 27. VIII.
/ 44 (124). ‘A dog has the characters of eight sorts
of people :—

‘He has the character of a priest,

‘ He has the character of a warrior,

‘He has the character of a husbandman,

‘He has the character of a strolling singer,

‘He has the character of a thief,

‘He has the character of a disu,

‘He has the character of a courtezan,

‘He has the character of a child.

45 (126). ‘ He eats the refuse, like a priest’; he is
easily satisfied’, like a priest; he is patient, like
a priest; he wants only a small piece of bread, like
a priest; in these things he is like unto a priest.

‘He marches in front, like a warrior; he fights
for the beneficent cow, like a warrior®; he goes first
out of the house, like a warrior‘; in these things he
is like unto a warrior.

46 (135). ‘He is watchful and sleeps lightly,
like a husbandman; he goes first out of the house,
like a husbandman'; he returns last into the house,
like a husbandman *; in these things he is like unto
a husbandman.

‘He is fond of singing, like a strolling singer’;

1 A wandering priest (see p. 161, ἢ. 1).

2 *Good treatment makes him joyous’ (Comm.)

3 ‘He keeps away the wolf and the thief’ (Comm.)

4“ This clause is, as it seems, repeated here by mistake from ὃ 46.
5 When taking the cattle out of the stables.

5 When bringing the cattle back to the stables.

7 The so-called Looris ¢s,9) of nowadays.

FARGARD XIII. 167

he wounds him who gets too near’, like a strolling
singer ; he is ill-trained, like a strolling singer; he
is changeful, like a strolling singer; in these things
he is like unto a strolling singer.

47 (143). ‘He is fond of darkness, like a thief;
he prowls about in darkness, like a thief; he is
a shameless eater, like a thief; he is therefore an
unfaithful keeper, like a thief*; in these things he
is like unto a thief.

‘He is fond of darkness like a disu*; he prowls
about in darkness, like a disu; he is a shameless
eater, like a disu; he is therefore an unfaithful
keeper, like a disu; in these things he is like unto
a disu.

48 (153). ‘ He is fond of singing, like a courtezan ;
he wounds him who gets too near, like a courtezan ;
he roams along the roads, like a courtezan; he is
ill-trained, like a courtezan; he is changeful, like
a courtezan‘; in these things he is like unto a
courtezan.

‘He is fond of sleep, like a child; he is tender like
snow 5, like a child; he is full of tongue, like a child;
he digs the earth with his paws’, like a child; in
these things he is like unto a child.

1 He insults or robs the passer by, like a Loori—‘ The Looris
wander in the world, seeking their life, bed-fellows and fellow-
travellers of the dogs and the wolves, ever on the roads to rob day
and night’ (Firdausi).

* “When one trusts him with something, he eats it up’ (Comm.)

5. According to Framjf, ‘a wild beast.’

* The description of the courtezan follows closely that of the
singer: in the East a public songstress is generally a prostitute.
Loori means both a singer and a prostitute.

5 Doubtful.

168 VENDIDAD.

IX.

49 (163). ‘If those two dogs of mine, the shep-
herd's dog and the house-dog, pass by any of my
houses, let them never be kept away from it.

‘For no house could subsist on the earth made
by Ahura, but for those two dogs of mine, the
shepherd’s dog and the house-dog'.’

X.

50 (166). O Maker of the material world, thou
Holy One! When a dog dies, with marrow and
seed? dried up, whereto does his ghost go?

51 (167). Ahura Mazda answered: ‘It passes to
the spring of the waters *, O Spitama Zarathustra !
and there out of them two water-dogs are formed:
out of every thousand dogs and every thousand she-
dogs, a couple is formed, a water-dog and a water
she-dog *.

52 (170). ‘He who kills a water-dog brings about
a drought that dries up pastures.

‘Until then, O Spitama Zarathustra! sweetness and

1 «But for the dog not a single head of cattle would remain in
existence ’ (Saddar 31).

* Marrow is the seat of life, the spine is ‘the column and the
spring of life’ (Yt. X, 71); the sperm comes from it (Bundahis
XVI). The same theory prevailed in India, where the sperm is
called magg4-samudbhava, ‘what is born from marrow;’ it
was followed by Plato (Timaeus 74, 91; cf. Censorinus, De die
natali, 5), and disproved by Aristotle (De Part. Anim. III, 7).

5 To the spring of Ardvf Sfira, the goddess of waters.

* There is therefore in a single water-dog as much life and holi-
ness as in a thousand dogs. This accounts for the following.—
The water-dog (udra upapa; Persian sag-fAbf) is the otter.

FARGARD XIV. 169

fatness would flow out from that land and from those
fields, with health and healing, with fulness and increase
and growth, and a growing of corn and grass.’

53 (171). O Maker of the material world, thou Holy
One! When are sweetness and fatness to come back
again to that land and to those fields, with health and
healing, with fulness and increase and growth, and a grow-
ing of corn and grass?

54, 55 (172). Ahura Mazda answered: ‘ Sweetness and
fatness will never come back again to that land and to
those fields, with health and healing, with fulness and
increase and growth, and a growing of corn and grass,
until the murderer of the water-dog has been smitten to
death on the spot, and the holy soul of the dog has been
offered up a sacrifice, for three days and three nights,
with fire blazing, with Baresma tied up, and with Haoma
prepared ,

56 (174). [‘Then sweetness and fatness will come back
again to that land and to those fields, with health and
healing, with fulness and increase and growth, and a grow-
ing of corn and grass *.’]

FaRGARD XIV.

This Fargard is nothing more than an appendix to the last
clauses in the preceding Fargard (ὃ 50 seq.) How the murder of
a water-dog (an otter) may be atoned for is described in it at full
length. The extravagance of the penalties prescribed may well
make it doubtful whether the legislation of the Vendidad had
ever any substantial existence in practice. These exorbitant pre-
scriptions seét to be intended only to impress on the mind of the
faithful the heinousness of the offence to be avoided.

? See p. 136, ἢ. 1. 3 Cf. Farg. IX, 53-57.

170 VEND{DAD.

1. Zarathustra asked Ahura Mazda: ‘O Ahura
Mazda, most beneficent Spirit, Maker of the mate-
rial world, thou Holy One! He who smites one of
those water-dogs that are born one from a thousand
dogs and a thousand she-dogs'!, so that he gives up
the ghost and the soul parts from the body, what is
the penalty that he shall pay ?’

2 (4). Ahura Mazda answered: ‘He shall pay
ten thousand stripes with the Aspahé-astra, ten
thousand stripes with the Sraosh6-éarana *.

‘He shall godly and piously bring unto the fire
of Ahura Mazda® ten thousand loads of hard, well
dried, well examined‘ wood, to redeem his own soul.

3 (6). ‘ He shall godly and piously bring unto the
fire of Ahura Mazda ten thousand loads of soft
wood, of Urvdsna, Vohd-gaona, Vohi-kereti, Hadha-
naépata δ, or any sweet-scented plant, to redeem his
own soul.

4 (7). ‘He shall godly and piously tie ten thousand
bundles of Baresma, to redeem his own soul.

1 See preceding Fargard, ὃ 51.

3 He shall pay 50 tandfahrs (= 15,000 istirs= 60,000 dirhems).
‘If he can afford it, he will atone in the manner stated in the
Avesta; if he cannot afford it, it will be sufficient to perform
a complete Izasné (sacrifice),’ (Comm.)

8. To the altar of the Bahr4m fire.

4 «It is forbidden to take any ill-smelling thing to the fire and to
kindle it thereon; it is forbidden to kindle green wood, and even
though the wood were hard and dry, one must examine it three
times, lest there may be any hair or any unclean matter upon it’
(Gr. Rav.) Although the pious Ard4 Viraf had always taken the
utmost care never to put on the fire any wood but such as was
seven years old, yet, when he entered Paradise, Atar, the genius of
fire, showed him reproachfully a large tank full of the water which
that wood had exuded (see Arda Viraf X).

5 See above, p. 96, n. 1.

FARGARD XIV. 171

‘He shall offer up to the Good Waters ten thou-
sand Zaothra libations with the Haoma and the milk,
cleanly prepared and well strained, cleanly prepared
and well strained by a pious man, and mixed with
the roots of the tree known as Hadhé-naépata, to
redeem his own soul.

5 (9). ‘ He shall kill ten thousand snakes of those
that go upon the belly. He shall kill ten thousand
Kahrpus, who are snakes with the shape of a ἄορ".
He shall kill ten thousand tertoises 3, He shall kill ten
thousand land-frogs?; he shall kill ten thousand water-
frogs. He shall kill ten thousand corn-carrying ants 4;

'<«M4r banak snakes: they are dog-like, because they sit
on their hindparts’(Comm.) The cat (gurba=Kahrpu) seems to
be the animal intended. In a paraphrase of this passage in a Parsi
Ravéet, the cat is numbered amongst the Khrafstras which it is
enjoined to kill to redeem a sin (India Office Library, VIII, 13);
cf. G. du Chinon, p. 462: ‘Les animaux que les Gaures ont en
horreur sont les serpents, les couleuvres, les lezars, et autres de
cette espece, les crapaux, les grenouilles, les écrevisses, les rats
et souris, et sur tout le chat.’

* Cf. Farg. XIII, 6-7.

5 ‘Those that can go out of water and live on the dry ground’
(Comm.) ‘Pour les grenoutlles et crapaux, ils disent que ce sont
ceux (eux?) qui sont cause de ce que les hommes meurent, gatans
les eaus od ils habitent continuellement, et que d’autant plus qu'il y
en a dans le pays, d’autant plus les eaus causent-elles des maladies
et enfin la mort,’ G. du Chinon, p. 465.

4 Herodotus already mentions the war waged by the Magi
against snakes and ants (I, 140).—‘ Un jour que j’étois surpris de
la guerre qu’ils font aux fourmis, ils me dirent que ces animaux ne
faisaient que voler par des amas des grains plus quil n’étoit
nécessaire pour leur nourriture,’ G. du Chinon, p. 464. Firdausi
protested against the proscription: ‘Do no harm to the corn-
carrying ant; a living thing it is, and its life is dear to it.’ The
celebrated high-priest of the Parsis, the late Moola Firooz, entered
those lines into his Pand Namah, which may betoken better a
for the wise little creature.

172 VENDIDAD.

he shall kill ten thousand ants of the small, venom-
ous mischievous kind}.

6 (16). ‘ He shall kill ten thousand worms of those
that live on dirt; he shall kill ten thousand raging
flies %.

‘He shall fill up ten thousand holes for the un-
clean ὃ,

‘He shall godly and piously give to godly men ‘#
twice the set of seven implements for the fire®, to
redeem his own soul, namely :—

7 (20). ‘ The two answering implements for fire ὁ;
a broom’; a pair of tongs; a pair of round bellows
extended at the bottom, contracted at the top; a
sharp-edged sharp-pointed* adze; a sharp-toothed
sharp-pointed saw; by means of which the worship-
pers of Mazda procure wood for the fire of Ahura
Mazda.

ὃ (26). ‘He shall godly and piously give to godly
men a set of the priestly instruments of which the
priests make use, to redeem his own soul, namely :
The Astra®; the meat-vessel ; the Paitidana®; the

1 Perhaps: ‘of the small, venomous kind, with a mischievous
track’ (Bund. XIX, 28: ‘when the grain-carrier travels over the
earth, it produces a hollow track: when the hedgehog travels over
it, the track goes away from it and it becomes level:’ cf. Farg.
XIII, 2, note).

3 Corpse-flies; cf. Farg. VII, 2.

8. *The holes at which the unclean are washed’ (Comm. ; cf.
Farg. 1X, 6 seq.)

“ To priests. 5 For the sacred fire.

* Two receptacles, one for the wood, another for the incense.

7 To cleanse the Atash-dén or fire-vessel (Yasna IX, 1).

® Literally, ‘ sharp-kneed.’ ® The Aspahé-astra.

10 As everything that goes out of man is unclean, his breath
defiles all that it touches; priests, therefore, while on duty, and even
laymen, while praying or eating, must wear a mouth-veil, the

FARGARD XIV. 173

Khrafstraghna!; the Sraoshé-4arana*; the cup for
the Myazda*; the cups for mixing and dividing‘;
the regular mortar®; the Haoma cups*; and the
Baresma.

9 (32). ‘ He shall godly and piously give to godly
men a set of all the war implements of which the
warriors make use, to redeem his own soul;

‘The first being a javelin, the second a sword, the
third a club, the fourth a bow, the fifth a saddle with
a quiver and thirty brass-headed arrows, the sixth a
sling with arm-string and with thirty sling stones’;

‘The seventh a cuirass, the eighth a hauberk *, the
ninth a tunic®, the tenth a helmet, the eleventh a
girdle, the twelfth a pair of greaves.

10 (41). ‘He shall godly and piously give to
godly men a set of all the implements of which the

Paitidana (Parsi Peném), consisting ‘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’ (Haug, Essays, 2nd ed. p. 243, ἢ. 1; cf. Comm.
ad Farg. XVIII, 1, and Anquetil II, 530).

? The ‘ Khrafstra-killer ;’ an instrument for killing snakes, &c.
It is a stick with a leather thong at its end, something like the
Indian fly-flap.

3 See General Introduction. 8 Doubtful.

‘ The cup in which the juice of the h6m and of the urvar4m
(the twigs of hadh4-naépata which are pounded together with
the hém) is received from the mortar (Comm.)

* The mortar with its pestle.

® The cup on which twigs of Haoma are laid before being
pounded, the so-called tashtah (Anquetil IJ, 533); ‘some say,
the hém-strainer’ [a saucer with nine holes], Comm.

™ These are six offensive arms: the next six are defensive arms.—
Cf. W. Jackson: Herodotus VII, 61, or the Arms of the Ancient
Persians illustrated from Iranian Sources; New York, 1894.

* ‘Going from the helm to the cuirass’ (Comm.)

® “Under the cuirass’ (Comm.)

174 veND{DAD.

husbandmen make use, to redeem his own soul,
namely: A plough with yoke and...1; a goad for
ox; a mortar of stone; a round-headed hand-mill
for grinding corn;

11 (48). ‘A spade for digging and tilling; one
measure of silver and one measure of gold.’

O Maker of the material world, thou Holy One!
How much silver ?

Ahura Mazda answered : ‘ The price of a stallion.’
_ O Maker of the material world, thou Holy One!
How much gold?

Ahura Mazda answered: ‘The price of a he-camel.

12 (54). ‘He shall godly and piously procure a
rill of running water? for godly husbandmen, to
redeem his own soul.’

O Maker of the material world, thou Holy One!
How large is the rill ?

Ahura Mazda answered: ‘The depth of a dog,
and the breadth of a dog ὃ.

13 (57). ‘He shall godly and piously give a piece
of arable land to godly men, to redeem his own soul.’

O Maker of the material world, thou Holy One!
How large is the piece of land ?

Ahura Mazda answered: ‘As much as can be
watered with such a rill divided into two canals “.

14 (60). ‘ He shall godly and piously procure for
godly men a stable for oxen, with nine hathras
and nine nematas‘, to redeem his own soul.’

1 Yuy6-semi ayazh4na pairi-darezfna.

* The most precious of all gifts in such a dry place as Iran.
Water is obtained either through canals of derivation or through
undergound canals (karéz, kandt).

5 Which is estimated ‘a foot deep, a foot broad’ (Comm.)

* Doubtful. 5 Meaning unknown.

FARGARD XIV. 175

O Maker of the material world, thou Holy One!
How large is the stable ?

Ahura Mazda answered: ‘It shall have twelve
alleys! in the largest part of the house, nine alleys
in the middle part, six alleys in the smallest part.

‘He shall godly and piously give to godly men
goodly beds with sheets and cushions, to redeem his
own soul.

15 (64). ‘ He shall godly and piously give in mar-
riage to a godly man a virgin maid, whom no man
has known ?, to redeem his own soul.’

O Maker of the material world, thou Holy One!
What sort of maid ?

Ahura Mazda answered: ‘A sister or a daughter
of his, at the age of puberty, with ear-rings in her
ears, and past her fifteenth year.

16 (67). ‘He shall godly and piously give to
holy men twice seven head of small cattle, to redeem
his own soul.

‘He shall bring up twice seven whelps.

‘He shall throw twice seven bridges over canals.

17 (70). ‘He shall put into repair twice nine
stables that are out of repair.

‘He shall cleanse twice nine dogs from stipti,
anairiti, and vyangura ὃ, and all the diseases that are
produced on the body of a dog.

‘He shall treat twice nine godly men to their fill
of meat, bread, strong drink, and wine.

18 (73). ‘This is the penalty, this is the atone-
ment which saves the faithful man who submits to
it, not him who does not submit to it. Such a

1 Twelve ranks of stalls (?).
* Match-making is a good work (Farg. IV, 44).
* Meaning unknown.

176 VEND{DAD.

one shall surely be an inhabitant in the mansion of
the Drug!’

FaRGARD XV.

I (1-8). On five sins the commission of which makes the sinner
a Peshétanu.

II a (9-12). On unlawful unions and attempts to procure mis-
carriage.

II b (13-19). On the obligations of the illegitimate father towards
the mother and the child.

III (20-45). On the treatment of a bitch big with young.

IV (46-51). On the breeding of dogs.

I,

1. How many are the sins that men commit and
that, being committed and not confessed, nor atoned
for, make their committer a Peshétanu 2 ?

2 (4). Ahura Mazda answered: ‘ There are five
such sins, O holy Zarathustra! It is the first of
these sins that men commit when a man teaches one
of the faithful another faith, another law®, a lower
doctrine, and he leads him astray with a full know-
ledge and conscience of the sin: the man who has
done the deed becomes a Peshétanu.

3 (9). ‘It is the second of these sins when a man
gives bones too hard or food too hot to a shepherd's
dog or to a house-dog ;

4 (11). ‘If the bones stick in the dog’s teeth or
stop in his throat; or if the food too hot burn his

1 Cf. Farg. VIII, 107.

3 That is to say: he shall receive two hundred strokes with the
Aspahé-astra or the Sraosh6-Aarana ; or pay three hundred istirs.

5 The Commentary has, ‘that is, a creed that is not ours.’

FARGARD XV. 177

mouth or his tongue, he may come to grief thereby ;
if he come to grief thereby, the man who has done
the deed becomes a Peshétanu'.

5 (16). ‘It is the third of these sins when a man
smites a bitch big with young or affrights her by
running after her, or shouting or clapping with the
hands;

6 (18). ‘If the bitch fall into a hole, or a well, or
a precipice, or a river, or a canal, she may come to
grief thereby ; if she come to grief thereby, the man
who has done the deed becomes a Peshdétanu *.

7 (22). ‘It is the fourth of these sins when a man
has intercourse with a woman who has the whites or
sees the blood, the man that has done the deed
becomes a Peshétanu ὃ.

8 (25). ‘It is the fifth of these sins when a man has
intercourse with a woman quick with child ‘, whether
the milk has already come to her breasts or has not
yet come: she may come to grief thereby; if she
come to grief thereby 5, the man who has done the
deed becomes a Peshétanu.

' He who gives too hot food to a dog so as to burn his throat is
margarz4n (guilty of death); he who gives bones to a dog so as
to tear his throat is margarz4n (Gr. Rav. 639).

5 If a bitch is big with young and a man shouts or throws
stones at her, so that the whelps come to mischief and die, he is
margarzan (Gr. Rav. 639).

* See Farg. XVI, 14 seq.

4“ When she has been pregnant for four months and ten days, as
it is then that the child is formed and a soul is added to its body
(Anquetil II, 563).

5 Or better, ‘ifthe childdie.’ ‘If a man come to his wife [during
her pregnancy] so that she is injured and bring forth a still-born
child, he is margarzan’ (Old Rav. 115 ὃ).

(+) N

178 VEND{DAD.

II a.

9 (30). ‘If a man come near unto a damsel, either
dependent on the chief of the family or not de-
pendent, either delivered [unto a husband] or not
delivered?, and she conceives by him, let her not,
being ashamed of the people, produce in herself the
menses, against the course of nature, by means of
water and plants *.

10 (34). ‘And if the damsel, being ashamed of the
people, shall produce in herself the menses against
the course of nature, by means of water and plants,
it is a fresh sin as heavy [as the first] *.

11 (36). ‘If a man come near unto a damsel,
either dependent on the chief of the family or not
dependent, either delivered [unto a husband] or not
delivered, and she conceives by him, let her not,
being ashamed of the people, destroy the fruit in her
womb. —

12 (38). ‘And if the damsel, being ashamed of
the people, shall destroy the fruit in her womb,
the sin is on both the father and herself, the murder

1 «Whether she has a husband in the house of her own parents
or has none; whether she has entered from the house of her own
parents into the house of a husband [depending on another chief
of family] or has not’ (Comm.)

2 By means of drugs.

8. «It is a tanafdhr sin for her: it is sin on sin’ (the first sin bein
to have allowed herself to be seduced), Comm. ‘If there has been
no sin in her (if she has been forced), and if a man, knowing her
shame, wants to take it off her, he shall call together her father,
mother, sisters, brothers, husband, the servants, the menials, and
the master and the mistress of the house, and he shall say, “ This
woman is with child by me, and I rejoice in.it;” and they shall
answer, “ We know it, and we are glad that her shame is taken off
her ;” and he shall support her as a husband does’ (Comm.)

FARGARD XV. 179

is on both the father and herself ; both the father and
herself shall pay the penalty for wilful murder}.

II b.

13 (40). ‘If a man come near unto a damsel,
either dependent on the chief of the family or not
dependent, either delivered [unto a husband] or not
delivered, and she conceives by him, and she says,
“T have conceived by thee;” and he replies, “Go
then to the old woman? and apply to her for one of
her drugs, that she may procure thee miscarriage ;”

14 (43). ‘And the damsel goes to the old woman
and applies to her for one of her drugs, that she may
procure her miscarriage ; and the old woman brings
her some Banga, or Shaéta, a drug that kills in the
womb or one that expels out of the womb, or
some other of the drugs that produce miscarriage
and [the man says], “Cause thy fruit to perish!”
and she causes her fruit to perish; the sin is on
the head of all three, the man, the damsel, and the
old woman.

15 (49). ‘If a man come near unto a damsel,
either dependent on the chief of the family or not
dependent, either delivered [unto a husband] or not
delivered, and she conceives by him, so long shall he
support her, until the child be born.

16 (51). ‘If he shall not support her, so that the
child comes to grief‘, for want of proper support, he
shall pay for it the penalty for wilful murder.’

? For baodhé-varsta; cf. VII, 38.
* The nurse (Frimjf) or the midwife.
* Banga is bang or mang, a narcotic made from hempseed,
shaéta is another sort of narcotic.
* And dies. :
N 2

180 VEND{DAD.

17 (54). O Maker of the material world, thou
Holy One! If she be near her time, which is the
worshipper of Mazda that shall support her ?

18 (56). Ahura Mazda answered: ‘If a man come
near unto a damsel, either dependent on the chief
of the family or not dependent, either delivered [unto
a husband] or not delivered, and she conceives by
him, so long shall he support her, until the child be
born}.

19 (58). ‘If he shall not support her?....

‘It lies with the faithful to look in the same way
after every pregnant female, either two-footed or four-
footed, two-footed woman or four-footed bitch.’

ΠῚ.

20 (61). O Maker of the material world, thou
Holy One! If (a bitch *) be near her time, which is
the worshipper of Mazda that shall support her ?

21 (63). Ahura Mazda answered: ‘He whose
house stands nearest, the care of supporting her is
his‘; so long shall he support her, until the whelps
be born.

22 (65). ‘If he shall not support her, so that the

*§18=§ 15.

* The sentence is left unfinished: Framjf fills it with the words
in ὃ 16, ‘so that the child,’ &c. It seems as if δὲ 17, 18 were no
part of the original text, and as if § 17 were a mere repetition of
§ 20, which being wrongly interpreted as referring to a woman would
have brought about the repetition of § 15 as an answer. See § 20.

* The subject is wanting in the text: it is supplied from the
Commentary and from the sense.

4 «Τῆς bitch is lying on the high road: the man whose house
has its door nearest shall take care of her. If she dies, he shall
carry her off [to dispose of the body according to the law]. One
must support her for at least three nights: if one cannot support her
any longer, one intrusts her to a richer man’ (Comm. and Framji).

FARGARD XV. 181

whelps come to grief, for want of proper support, he
shall pay for it the penalty for wilful murder.’

23 (68). O Maker of the material world, thou
Holy One! If a bitch be near her time and be
lying in a stable for camels, which is the worshipper
of Mazda that shall support her ?

24 (70). Ahura Mazda answered: ‘ He who built
the stable for camels or whoso holds it!, the care of
supporting her is his; so long shall he support her,
until the whelps be born.

25 (76). ‘If he shall not support her, so that the
whelps come to grief, for want of proper support, he
shall pay for it the penalty for wilful murder.’

26 (77). O Maker of the material world, thou
Holy One! If a bitch be near her time and be
lying in a stable for horses, which is the worshipper
of Mazda that shall support her ?

27 (78). Ahura Mazda answered : ‘He who built
the stable for horses or whoso holds it, the care of
supporting her is his; so long shall he support her,
until the whelps be born.

28 (81). ‘If he shall not support her, so that the
whelps come to grief, for want of proper support, he
shall pay for it the penalty for wilful murder.’

29 (84). O Maker of the material world, thou
Holy One! If a bitch be near her time and be
lying in a stable for oxen, which is the worshipper
of Mazda that shall support her ?

30 (86). Ahura Mazda answered: ‘He who built
the stable for oxen or whoso holds it, the care of
supporting her is his; so long shall he support her,
until the whelps be born.

«In pledge or for rent’ (Framjf).

182 VEND{DAD.

31 (89). ‘If he shall not support her, so that the
whelps come to grief, for want of proper support, he
shall pay for it the penalty for wilful murder.’

32 (92). O Maker of the material world, thou
Holy One! If a bitch be near her time and be
lying in a sheep-fold, which is the worshipper of
Mazda that shall support her ?

33 (94). Ahura Mazda answered: ‘He who built
the sheep-fold or whoso holds it, the care of support-
ing her is his; so long shall he support her, until
the whelps be born.

34 (97). ‘If he shall not support her so that the
whelps come to grief, for want of proper support, he
shall pay for it the penalty for wilful murder.’

35 (100). O Maker of the material world, thou
Holy One! If a bitch be near her time and be
lying on the earth-wall!, which is the worshipper of
Mazda that shall support her ?

36 (102). Ahura Mazda answered: ‘He who
erected the wall or whoso holds it, the care of sup-
porting her is his; so long shall he support her,
until the whelps be born.

37 (105). ‘If he shall not support her, so that the
whelps come to grief, for want of proper support, he
shall pay for it the penalty for wilful murder.’

38 (108). O Maker of the material world, thou
Holy One! If a bitch be near her time and be
lying in the moat*, which is the worshipper of
Mazda that shall support her ?

39 (110). Ahura Mazda answered: ‘He who dug
the moat or whoso holds it, the care of supporting

1 The wall around the house.
3 The moat before the earth-wall.

FARGARD XV. 183

her is his; so long shall he support her, until the
whelps be born.

40 (112). ‘If he shall not support her, so that the
whelps come to grief, for want of proper support, he
shall pay for it the penalty for wilful murder.’

41 (113). O Maker of the material world, thou
Holy One! If a bitch be near her time and be
lying in the middle of a pasture-field, which is the
worshipper of Mazda that shall support her ?

42 (115). Ahura Mazda answered: ‘He who
sowed the pasture-field or whoso holds it, the care
of supporting her is his; [so long shall he support
her, until the whelps be born. If he shall not
support her, so that the whelps come to grief, for
want of proper support, he shall pay for it the
penalty for wilful murder.]

43 (117). ‘He shall take her to rest upon a litter
of nemévazta or of any foliage fit for a litter; so
long shall he support her, until the young dogs are
capable of self-defence and self-subsistence.’

44 (122). O Maker of the material world, thou
Holy One! When are the dogs capable of self-
defence and self-subsistence ?

45 (123). Ahura Mazda answered: ‘When they
are able to run about in a circuit of twice seven
houses around'. Then they may be let loose,
whether it be winter or summer.

‘Young dogs ought to be supported for six
months’, children for seven years ὃ.

? Probably the distance of one yugyésti; cf. Farg. XIII, 17.

3. Catulos sex mensibus primis dum corroborentur emitti non
oportet .. . (Columella, De re agraria, VII, 12).

* The age when they are invested with the Kosti and Sadere,
and become members of the Zoroastrian community.

184 VENDIDAD.

‘ Atar}, the son of Ahura Mazda, watches as well
(over a pregnant bitch) as he does over a woman.’

IV.

46 (127). O Maker of the material world, thou
Holy One! If worshippers of Mazda want to have
a bitch so covered that the offspring shall be one
of a strong nature, what shall they do?

47 (129). Ahura Mazda answered: ‘They shall
dig a hole in the earth, in the middle of the fold,
half a foot deep if the earth be hard, half the height
of a man if the earth be soft

48 (131). ‘They shall first tie up [the bitch] there,
far from children.and from the Fire, the son of
Ahura Mazda’, and they shall watch by her until
a dog comes there from anywhere; then another
egain, and then a third again’, each being kept
apart from the former, lest they should assail one
another.

49 (134). ‘The bitch being thus covered by

1 ‘When a woman becomes pregnant in a house, it is necessary
to make an endeavour so that there may be a continual fire in
that house, and to maintain a good watch over it. And, when the
child becomes separate from the mother, it is necessary to burn
a lamp for three nights and days—if they burn a fire it would be
better—so that the demons and fiends may not be able to do any
damage and harm; because, when a child is born, it is exceedingly
delicate for those three days’ (Saddar XVI; West, Pahlavi Texts,
ΠῚ, 277).

? «From children, lest she shall bite them; from the fire, lest it
shall hurt her’ (Comm.)

* Cf. Justinus III, 4: maturiorem futuram conceptionem rati, si
eam singulae per plures viros experirentur.

4 The text of this and the following clause is corrupt, and the
meaning is doubtful.

FARGARD XVI. 185

three dogs, grows big with young, and the milk
comes to her teats and she brings forth a young
one that is born from several dogs.’

50 (135). If a man smite a bitch who has been
covered by three dogs, and who has already milk,
and who shall bring forth a young one born from
several dogs, what is the penalty that he shall pay ?

51 (137). Ahura Mazda answered: ‘Seven hun-
dred stripes with the Aspahé-astra, seven hundred
stripes with the Sraoshdé-£arana.’

Farcarp XVI.

I (1-7). On the uncleanness of women during their sickness.

II (8-12). What is to be done if that state lasts too long.

ΠῚ (13-18). Sundry laws relating to the same matter. See
Introd. V, 12.

I.

1. O Maker of the material world, thou Holy
One! If there be in the house of a worshipper of
Mazda a woman who has the whites or sees blood,
what shall the worshippers of Mazda do ?

2 (3). Ahura Mazda answered: ‘They shall clear
the way! of the wood there, both plants and trees ?;
they shall strew dry dust on the ground®; and they
shall isolate a half, or a third, or a fourth, or a fifth

1 The way to the Dasht4nistén.

* Lest the wood shall be touched and defiled by the woman on
her way to the DashtAnist4n.

5. Lest the earth shall be touched and defiled by her. Cf. Farg.
IX, 11.

186 VENDIDAD.

part of the house’, lest her look should fall upon
the fire.’

3 (9). O Maker of the material world, thou Holy
One! How far from the fire? How far from the
water? How far from the consecrated bundles of
Baresma? How far from the faithful ?

4 (10). Ahura Mazda answered: ‘Fifteen paces
from the fire, fifteen paces from the water, fifteen
paces from the consecrated bundles of Baresma,
three paces from the faithful.’

5 (11). O Maker of the material world, thou Holy
One! How far from her shall he stay, who brings
food to ἃ woman who has the whites or sees the
blood ?

6 (12). Ahura Mazda answered: ‘Three paces?
from her shall he stay, who brings food to a woman
who has the whites or sees the blood.’

In what kind of vessels shall he bring her bread ?
In what kind of vessels shall he bring her barley-
drink ?

‘In vessels of brass, or of lead, or of any common
metal δ᾿

7 (15). How much bread shall he bring to her?
How much barley-drink shall he bring ?

‘Two danares* of dry bread, and one danare
of liquor, lest she should get too weak’.

1 Nowadays a room on the ground-floor is reserved for that
use.

3 The food is held out to her from a distance in a metal spoon.

5 Earthen vessels, when defiled, cannot be made clean; but
metal vessels can (see Farg. VII, 73 564.)

“A danare is, according to Anquetil, as much as four tolas;
a tola is from 105 to 175 grains.

5 «Séshy6s says: For three nights cooked meat is not allowed
to her, lest the issue shall grow stronger.’

FARGARD XVI. 187

‘If a child has just touched her, they shall first
wash his hands and then his body}.

II.

8 (21). ‘If she still see blood after three nights
have passed, she shall sit in the place of infirmity
until four nights have passed,

‘If she still see blood after four nights have
passed, she shall sit in the place of infirmity until
five nights have passed.

9. ‘If she still see blood after five nights have
passed, she shall sit in the place of infirmity until
six nights have passed.

‘If she still see blood after six nights have
passed, she shall sit in the place of infirmity until
seven nights have passed.

10. ‘If she still see blood after seven nights have
passed, she shall sit in the place of infirmity until
eight nights have passed.

‘If she still see blood after eight nights have
passed, she shall sit in the place of infirmity until
nine nights have passed.

11. ‘If she still see blood after nine nights have
passed, this is a work of the Daévas which they
have performed for the worship and glorification of
the Daévas 3.

ΤΑ child whom she suckles. The meaning is, Even a child, if
he has touched her, must undergo the rites of cleansing. The
general rule is given in the Commentary: ‘Whoever has touched
a Dashtén woman must wash his body and his clothes with g6méz
and water.’ The ceremony in question is the simple Ghosel, not
the Barashnfim, since the woman herself performs the former only
(see below, § 11 seq.)

® Abnormal issues are a creation of Ahriman’s (Farg. I, 18).

188 VEND{DAD.

‘ The worshippers of Mazda shall clear the way!
of the wood there, both plants and trees ?;

12 (26). ‘ They shall dig three holes in the earth,
and they shall wash the woman with géméz by two
of those holes and with water by the third.

‘They shall kill Khrafstras, to wit: two hundred
corn-carrying ants*, if it be summer; two hundred
of any other sort of the Khrafstras made by Angra
Mainyu, if it be winter.’

III.

13 (30). If a worshipper of Mazda shall suppress
the issue of a woman who has the whites or-sees
blood, what is the penalty that he shall pay ?

Ahura Mazda answered: ‘He is a Peshétanu:
two hundred stripes with the Aspahé-astra, two
hundred stripes with the Sraoshé-Aarana.’

14 (33). O Maker of the material world, thou
Holy One! Ifa man shall again and again lascivi-
ously touch the body of a woman who has the
whites or sees blood, so that the whites turn to
the blood or the blood turns to the whites, what is
the penalty that he shall pay ?

15 (36). Ahura Mazda answered: ‘For the first
time he comes near unto her, for the first time he
lies by her, thirty stripes with the Aspahé-astra,
thirty stripes with the Sraoshé-éarana.

‘For the second time he comes near unto her, for
the second time he lies by her, fifty stripes with the
Aspahé-astra, fifty stripes with the Sraoshé-arana.

1 The way to the Barashnfm-gah, where the cleansing takes
place.
3. See Farg. IX, 3 seq. 3 Cf. Farg. XIV, 5.

FARGARD XVI. 189

‘For the third time he comes near unto her, for
the third time he lies by her, seventy stripes with
the Aspahé-astra, seventy stripes with the Sraoshé-
Aarana.’

16. For the fourth time he comes near unto her,
for the fourth time he lies by her, if he shall press
the body under her clothes, if he shall go in between
the unclean thighs, but without sexual intercourse,
what is the penalty that he shall pay?

Ahura Mazda answered: ‘Ninety stripes. with
the Aspahé-astra, ninety stripes with the Sraoshé- |
Aarana.

17 (39). ‘Whosover shall lie in sexual inter-
course with a woman who has the whites or sees
blood, does no better deed than if he should burn
the corpse of his own_son, born of his own body
and dead of naéza}, and drop its fat into the
fire *, :

18 (41). ‘ All wicked, embodiments of the Drug,
are scorners of the judge: all scorners of the judge
are rebels against the Sovereign: all rebels against
the Sovereign are ungodly men; and all ungodly
men are worthy of death ὃ.

1 A disease (Farg. VII, 58). There is another word nfeza, ‘a
spear,’ so that one may translate also ‘ killed by the spear ’ (Asp.)

* ‘Not that the two deeds are equal, but neither is good’
(Comm.) The sin in question is a simple tanafdhr (Farg. XV, 7),
and therefore can be atoned for by punishment and repentance,
whereas the burning of a corpse is a crime for which there is no
atonement (Farg. I,17; VIII, 73 seq.)

3. Literally, ‘is a Peshétanu ;’ ‘he is a tanafQhr sinner, that is to
say, margarz4n (worthy of death),’ Comm.

190 VENDIDAD,

Farcarp XVII.

Hair and Nails.

Anything that has been separated from the body of man is con-
sidered dead matter (nasu), and is accordingly unclean. As soon
as hair and nails are cut off, the demon takes hold of them and
has to be driven away from them by spells, in the same way as he
is from the bodies of the dead’.

I.

1. Zarathustra asked Ahura Mazda: ‘O Ahura
Mazda, most beneficent Spirit, Maker of the material
world, thou Holy One! Which is the most deadly
deed whereby a man offers up a sacrifice to the
Daévas??’

2 (3). Ahura Mazda answered : ‘ It is when a man
here below, combing his hair or shaving it off, or
paring off his nails, drops them ὃ in a hole or in a
crack “.

3 (6). ‘Then by this transgression of the rites,
Daévas are produced in the earth; by this trans-
gression of the rites, those Khrafstras are produced
in the earth which men call lice, and which eat up
the corn in the corn-field and the clothes in the
wardrobe.

4 (10). ‘Therefore, thou, O Zarathustra! when-
ever here below thou shalt comb thy hair or shave

1 On similar views and customs in different countries, see Notes
and Queries, 3rd series, X, 146; Aulus Gellius, X, 15, 15;
Mélusine, 1878, pp. 79, 549, 583; L. de Rosny, Histoire des
dynasties divines, 308.

3. Any offence to religion is considered an offering to the Da€vas,
whose strength is thereby increased. Cf. Yt. V, 95.

5. Without performing the requisite ceremonies.

4 Doubtful.

FARGARD XVII. 19!

it off, or pare off thy nails, thou shalt take them
away ten paces from the faithful, twenty paces from
the fire, thirty paces from the water, fifty paces from
the consecrated bundles of Baresma.

5 (13). ‘ Then thou shalt dig a hole, a disti! deep
if the earth be hard, a vitasti deep if it be soft;
thou shalt take the hair down there and thou shalt
say aloud these victorious words: “For him, as
a reward, Mazda made the plants grow up ®*.”

6 (17). ‘Thereupon thou shalt draw three furrows
with a knife of metal around the hole, or six furrows
or nine, and thou shall chant the Ahuna-Vairya
three times, or six, or nine.

II.

7 (19). ‘ For the nails, thou shalt dig a hole, out
of the house, as deep as the top joint of the little
finger; thou shalt take the nails down there and
thou shalt say aloud these victorious words: “ The

things that the pure proclaim through Asha and
Vohu-mané 8,”

8 (24). ‘ Then thou shalt draw three furrows with

1 A disti=ten fingers. A vitasti=twelve fingers.

3 See above, XI, 6; the choice of this line was determined by
the presence of the word plants in it: man was considered a
microcosm, and every element in him had its counterpart in nature ;
the skin is like the sky, the flesh is like the earth, the bones are like
the mountains, the veins are like the rivers, the blood in the body
is like the water in the sea, the hair is like the plants, the more
hairy parts are like the forests (Gr. Bund.) Cf. Rig-veda X, 16, 3;
Ilias VII, 99 ; Empedocles, fr. 378; Epicharmus ap. Plut. Consol.
ad Apoll. 15 ; Edda, Grimnismal, 40.

* Yasna XXXIII, 7; understood (with a play upon the word
sruyé, ‘is heard,’ and ‘nails of both hands’) as: ‘O Asha, with
Vohu-mané, the nails of the pure [are for you].’

192 VEND{DAD.

a knife of metal around the hole, or six furrows or
nine, and thou shalt chant the Ahuna-Vairya three
times, or six, or nine.

9 (26). ‘And then: “ O Ashé-zusta bird?! these
nails I announce and consecrate unto thee. May
they be for thee so many spears and knives, so
many bows and falcon-winged arrows, and so many
sling-stones against the Ma4zainya Daévas?!”

10 (29). ‘ If those nails have not been consecrated
(to the bird), they shall be in the hands of the
Mazainya Daévas so many spears and knives, so
many bows and falcon-winged arrows, and so many
sling-stones (against the Mazainya Daévas) ὃ.

11 (30). ‘ All wicked, embodiments of the Drug,
are scorners of the judge: all scorners of the judge
are rebels against the Sovereign : all rebels against
the Sovereign are ungodly men; and all ungodly
men are worthy of death 4,’

+ «The owl,’ according to modern tradition. The word literally
means ‘friend of holiness.’ ‘For the bird Ashé-zusta they recite
the Avesta formula; if they recite it, the fiends tremble and do not
take up the nails; but if the nails have had no spell uttered over
them, the fiends and wizards use them as arrows against the bird
Ash6-zusta and kill him. Therefore, when the nails have had a spell
uttered over them, the bird takes and eats them up, that the fiends
may not do any harm by their means’ (Bundahis XIX). The bird
Ashé-zusta is also called Bird of Bahman (Saddar 14), both names
being taken from the first words of the line quoted above.

3 See above, p. 140, ἢ. 5; p.141,n.1. The nails are cut in two
and the fragments are put in the hole with the point directed
towards the north, that is to say, against the breasts of the Dévs
(see above, p. 76, n. 1). See Anquetil, Zend-Avesta II, 117; India
Office Library, VIII, 80.

® Repeated by mistake from § 10.

* See preceding Fargard, § 18.

FARGARD XVIII. 193

FarGaAaRD XVIII.

I (1-13). On the unworthy priest and enticers to heresy.

II (14-29). The holiness of the cock, the bird of Sraosha, who
awakes the world for prayer and for the protection of Atar.

III (30-g9). On the four sins that make the Drug pregnant with
a brood of fiends.

IV (60-65). On the evil caused by the Gahi (the prostitute).

V (66-76). How intercourse with a Dashtén woman is to be
atoned for.
E

1. ‘There is many a one, O holy Zarathustra!’
said Ahura Mazda, ‘who wears a wrong Paitidéna',
and who has not girded his loins with the Religion ?;
when such a man says, “I am an Athravan,” he lies;
do not call him an Athravan, O holy Zarathustra!’
thus said Ahura Mazda.

2 (5). ‘He holds a wrong Khrafstraghna ὃ in his
hand and he has not girded his loins with the Reli-
gion; when he says, “I am an Athravan,” he lies ;
do not call him an Athravan, O holy Zarathustra !
thus said Ahura Mazda.

3 (7). ‘ He holds a wrong twig‘ in his hand and
he has not girded his loins with the Religion; when
he says, “I am an Athravan,” he lies; do not call
him an Athravan, O holy Zarathustra!’ thus said
Ahura Mazda.

1 See above, p. 172, ἢ. 10.

* The word translated girded is the word used of the K 6st, the
sacred girdle which the Parsi must never part with (see § 54); the
full meaning, therefore, is, ‘girded with the law as with a Késtt’
(cf. Yasna IX, 26 817} that is to say, ‘never forsaking the law,’ or,

as the Commentary expresses it, ‘one whose thought is all on the
law’ (cf. § 5).

5 See above, p. 173, ἢ. I.
4“ The bundles of Baresma or the urvardm (see p. 22, ἢ. 3;
Ρ. 173, ἢ. 4). ΄
[7 ο

194 VEND{DAD.

4 (9). ‘He wields a wrong Astra mairya? and
he has not girded his loins with the Religion; when
he says, “I am an Athravan,” he lies; do not call
him an Athravan, O holy Zarathustra!’ thus said
Ahura Mazda.

5 (11). ‘He who sleeps on throughout the night,

neither performing the Yasna nor chanting the
hymns, worshipping neither by word nor by deed,
neither learning nor teaching, with a longing for
(everlasting) life, he lies when he says, “I am an
Athravan,” do not call him an Athravan, O holy
Zarathustra !’ thus said Ahura Mazda.
6 (14). ‘Him thou shalt call an Athravan, O holy
Zarathustra ! who throughout the night sits up and
demands of the holy Wisdom 3, which makes man
free from anxiety, and wide of heart, and easy of
conscience at the head of the Xinvaf bridge, and
which makes him reach that world, that holy world,
that excellent world of Paradise.

7 (18). ‘(Therefore) demand of me, thou upright
one! of me, who am the Maker, the most beneficent
of all beings, the best knowing, the most pleased
in answering what is asked of me; demand of me,
that thou mayst be the better, that thou mayst be
the happier.’

8 (21). Zarathustra asked Ahura Mazda: ‘O Maker
of the material world, thou Holy One! What is it
that brings in the unseen power of Death ?’

1 The astra (Aspahé-astra) with which the priest, as a Sraosha-
varez, chastises the guilty.

3 That is to say, studies the law and learns from those who
know it.

δ See Farg. XIX, 30. ‘It gives him a stout heart, when standing
before the Kinvas bridge’ (Comm.)

FARGARD XVIII. 195

9 (22). Ahura Mazda answered: ‘It is the man
that teaches a wrong Religion’; it is the man who
continues for three springs? without wearing the
sacred girdle 8, without chanting the GAthas, with-
out worshipping the Good Waters.

10 (25). ‘And he who should set that man at
liberty, when bound in prison‘, does no better deed
than if he should cut a man’s head off his neok °.

1 «The deceiver Ashemaogha’ (Comm.); the heretic. Cf. Farg.
XV, 2.

3 ‘For three years’ (Comm.)

5 The Késtf, which must be worn by every Parsi, man or woman,
from their fifteenth year of age (see below, ὃ 54 seq.); it is the badge
of the faithful, the girdle by which he is united both with Ormazd
and with his fellow-believers. He who does not wear it must be
refused water and bread by the members of the community; he
who wears it becomes a participator in the merit of all the good
deeds performed all over the Zarathustrian world (Saddar 10 and
46). The Késti consists ‘of seventy-two interwoven filaments,
and should three times circumvent the waist. ... Each of the
threads is equal in value to one of the seventy-two Hahs of the
Izashné; each of the twelve threads in the six lesser cords is
equal in value to the daw4zdih ham@ist...; each of the lesser
cords is equal in value to one of the six Gahanbérs; each of the
three circumventions of the loins is equal in value to humat, good
thought, hukhat, good speech, huaresta, good work; the binding
of each of the four knots upon it confers pleasure on each of the
four elements, fire, air, water, and the earth’ (Edal Daru, apud
Wilson, The Parsi Religion Unfolded, p. 163).

Another piece of clothing which every Parsi is enjoined to wear
is the Sadara, or sacred shirt, a muslin shirt with short sleeves,
that does not reach lower than the hips, with a small pocket at the
opening in front of the shirt, the so-called giriban or kissai
karfa, ‘the pocket for good deeds.’ The faithful man must, while
putting on his Sadara, look at the girfb4n and ask himself whether
it is full of good deeds.

4 See Introd. III, το. Cf. § 12.

δ Doubtful. The Commentary seems to understand the sentence
as follows: ‘He who should free him from hell would thus per-

02

196 VEND{DAD.

11 (27). ‘For the blessing uttered by a wicked,
ungodly Ashemaogha does not go past the mouth
(of the blesser); the blessing of two Ashemaoghas !
does not go past the tongue; the blessing of three!
is nothing; the blessing of four! turns to self-
cursing.

12 (29). ‘Whosoever should give to a wicked, un-
godly Ashemaogha either some Haoma prepared, or
some Myazda consecrated with blessings, does no
better deed than if he should lead a thousand horse
against the boroughs of the worshippers of Mazda,
and should slaughter the men thereof, and drive off
the cattle as plunder.

13 (32). ‘Demand of me, thou upright one! of
me, who am the Maker, the most beneficent of all
beings, the best knowing, the most pleased in
answering what is asked of me; demand of me, that
thou mayst be the better, that thou mayst be the
happier’

Il.

14 (33). Zarathustra asked Ahura Mazda: ‘ Who
is the Sraosh4-varez*? of Sraosha ? the holy, strong
Sraosha, who is Obedience incarnate, a Sovereign
with an astounding weapon δ᾽

form no less a feat than if he should cut off the head of a man and
then make him alive again,’

1 Perhaps better: ‘The second ..., the third..., the fourth
blessing of an Ashemaogha.’

3 ‘Who is he who sets the world in motion?’ (Comm.) Cf.
P- 57, ἢ. 3.

* Sraosha, Srdsh, the Genius of Active Piety. He first tied
the Baresma, sacrificed to Ahura, and sang the G&thas. Thrice
in each day and each night he descends upon the earth to smite
Angra Mainyu and his crew of demons. With his club uplifted he

FARGARD XVIII. 197

15 (34). Ahura Mazda answered: ‘It is the bird
named Parédars', which ill-speaking people call
Kahrkatas?, O holy Zarathustra! the bird that
lifts up his voice against the mighty Ushah®:

16 (37). ‘“ Arise, O men! recite the Ashem yad
vahistem that smites down the Daévas‘*. Lo!
here is Bdshy&sta, the long-handed δ, coming upon
you, who lulls to sleep again the whole living world,
as soon as it has awoke: ‘Sleep!’ [she says,]‘O poor
man! the time® is not yet come.’”

17 (41). ‘“On the three excellent things be never
intent, namely, good thoughts, good words, and good
deeds; on the three abominable things be ever

protects the world from the demons of the night, and the dead
from the terrors of death and from the assaults of Angra Mainyu
and Asté-vid6tu. It is through a sacrifice performed by Ormazd,
as a Z6tf, and Srésh, as a Raspf, that at the end of time Ahriman
will be for ever vanquished and brought to nought (Yasna LVII;
Yt. ΧΙ, &c.)

1 «He who foreshows the coming dawn ; the cock.’

3 ‘When he is not called so, he is powerful’ (Comm.) Cf. Farg.
XIII, 2, 6.

8. Ushah, the second half of the night, from midnight to the
dawn.

* The cock is ‘the drum of the world.’ As crowing in the dawn
that dazzles away the fiends, he crows away the demons: ‘ The cock
was created to fight against the fiends and wizards; ... he is with
the dog an ally of Srésh against demons’ (Bundahis XIX). ‘No
demon can enter a house in which there is a cock; and, above all,
should this bird come to the residence of a demon, and move his
tongue to chaunt the praises of the glorious and exalted Creator,
that instant the evil spirit takes to flight’ (Mirkhond, History of the
Early Kings of Persia, translated by Shea, p. 57; cf. Saddar 32, and
J. Ovington, A Voyage to Suratt, 1696, p. 371):

5 The demon of sleep, laziness, procrastination. She lulls back
to sleep the world as soon as awaked, and makes the faithful forget
in slumber the hour of prayer.

* «To perform thy religious duties’ (Comm.)

198 VENDIDAD.

intent, namely, bad thoughts, bad words, and bad
deeds.”

18 (43). ‘On the first part of the night, Atar, the
son of Ahura Mazda, calls the master of the house
for help, saying :

19 (43). ‘“ Up! arise, thou master of the house!
put on thy girdle on thy clothes, wash thy hands,
take wood, bring it unto me, and let me burn bright
with the clean wood, carried by thy well-washed
hands'. Here comes Azi*, made by the Daévas,
who consumes me and wants to put me out of the
world.”

20 (46). ‘On the second part of the night, Atar,
the son of Ahura Mazda, calls the husbandman for
help, saying :

21 (46). ‘Up! arise, thou husbandman! Put
on thy girdle on thy clothes, wash thy hands, take
wood, bring it unto me, and let me burn bright with
the clean wood, carried by thy well-washed hands.
Here comes Azi, made by the Daévas, who consumes
me and wants to put me out of the world.”

22 (48). ‘On the third part of the night, Atar,
the son of Ahura Mazda, calls the holy Sraosha
for help, saying: “Come thou, holy, well-formed
Sraosha, [then he brings unto me some clean wood
with his well-washed hands*.] Here comes Azi,
made by the Daévas, who consumes me and wants
to put me out of the world.”

1 The Parsi, as soon as he has risen, must put on the Késtf,
wash his hands, and put wood on the fire.

* Azi, the demon of avidity; he extinguishes the fire, while he
devours the wood.

* The text seems to be corrupt: it must probably be emended
into ‘bring into me...’

FARGARD XVIII. 199

23 (51). ‘And then the holy Sraosha wakes up
the bird named Parédars, which ill-speaking people
call Kahrkatés, and the bird lifts up his voice
against the mighty Ushah:

24 (52). ‘“ Arise, O men! recite the Ashem yad
vahistem and the Naismi daévé%. Lo! here is
Bashy4sta, the long-handed, coming upon you, who
lulls to sleep again the whole living world as soon
as it has awoke: ‘Sleep!’ [she says,]‘O poor man!
the time is not yet come.’”

25 (52). ‘“ On the three excellent things be never
intent, namely, good thoughts, good words, and good
deeds; on the three abominable: things be ever
intent, namely, bad thoughts, bad words, and bad
deeds.”

26 (53). ‘And then bed-fellows address one
another: ‘Rise up, here is the cock calling me
up.” Whichever of the two first gets up shall
first enter Paradise: whichever of the two shall
first, with well-washed hands, bring clean wood unto
Atar, the son of Ahura Mazda, Atar, well pleased
with him and not angry, and fed as it required, will
thus bless him:

27 (58). ‘“ May herds of oxen and sons accrue to
thee : may thy mind be master of its vow, may thy
soul be master of its vow, and mayst thou live on in
the joy of thy soul all the nights of thy life.”

‘ This is the blessing which Atar speaks unto him
who brings him dry wood, well examined by the light
of the day, well cleansed with godly intent.

? The prayer: ‘Righteousness is the best of all good...’ (the
Ashem voh4), andthe profession of faith : ‘I scorn the Daévas...’
(Yasna XII, 1). .

200 VENDIDAD.

28 (64). ‘ And whosoever will kindly and piously
present one of the faithful with a pair of these my
Parédars birds, a male and a female, O Spitama
Zarathustra ! it is as though he had given? a house
with a hundred columns, a thousand beams, ten thou-
sand large windows, ten thousand small windows.

29 (67). ‘And whosoever shall give meat to one
of the faithful, as much of it as the body of this Paré-
dars bird of mine, I, Ahura Mazda, need not interro-
gate him twice; he shall directly go to Paradise.’

III.

30 (70). The holy Sraosha, letting his club down
upon her, asked the Drug: ‘ O thou wretched, worth-
less Drug! Thou then, alone in the material world,
dost bear offspring without any male coming unto
thee ?’

31 (74). The Drug demon answered: ‘O holy,
well-formed Sraosha! It is not so, nor do I, alone
in the material world, bear offspring without any
male coming unto me.

32 (77). ‘ For there are four males of mine; and
they make me conceive progeny as other males
make their females conceive by their seed 2.’

33 (78). The holy Sraosha, letting his club down
upon her, asked the Drug: “Ο thou wretched, worth-
less Drug! Who is the first..of those males of
thine ?’

34 (79). The Drug demon answered: ‘O holy,

1 «In the day of recompense’ (Comm.); he shall be rewarded as
though he had given a house, &c. ... he shall receive such a house
in Paradise.

* Sin makes the Drug mother of a spontaneous progeny, as the
sinner is ‘the brood of the Drug’ (Yasna LXI, 10).

FARGARD XVIII. 201

well-formed Sraosha! He is the first of my males
who, being entreated by one of the faithful, does not
give him anything, be it ever so little, of the riches
he has treasured up 1,

35 (82). ‘That man makes me conceive progeny
as other males make their females conceive by their
seed,’

36 (83). The holy Sraosha, letting his club down
upon her, asked the Drug: ‘ O thou wretched, worth-
less Drug! What is the thing that can undo that ?’

37 (84). The Drug demon answered: ‘O holy,
well-formed Sraosha! This is the thing that undoes
it, namely, when a man unasked, kindly and piously,
gives to one of the faithful something, be it ever
so little, of the riches he has treasured up.

38 (87). ‘He does thereby as thoroughly destroy
the fruit of my womb as a four-footed wolf does, who
tears the child out of a mother’s womb.’

39 (88). The holy Sraosha, letting down his club
upon her,askedthe Drug: ‘Othou wretched, worthless
Drug! Who is the second of those males of thine ?’

40 (89). The Drug demon answered: ‘ O holy,
well-formed Sraosha! He is the second of my males
who, making water, lets it fall along the upper fore-
part of his foot.

41 (92). ‘That man makes me conceive progeny
as other males make their females conceive by their
seed,’

42 (93). The holy Sraosha, letting his club down
upon her, asked the Drug: ‘O thou wretched,
worthless Drug! What is the thing that can undo
that ?’

1 Cf. Farg. III, 34.

202 VEND{IDAD.

43 (94). The Drug demon answered: ‘O holy,
well-formed Sraosha! This is the thing that undoes
it, namely, when the man rising up! and stepping
three steps further off, shall say three Ahuna-
Vairya’, two humatanim’, three hukhshathr6-
tem4m‘, and then chant the Ahuna-Vairya® and
offer up one Yéwhé hatam*.

44 (98). ‘ He does thereby as thoroughly destroy
the fruit of my womb as a four-footed wolf does, who
tears the child out of a mother’s womb.’

45 (99). The holy Sraosha, letting his club down
upon her, asked the Drug: ‘O thou wretched,
worthless Drug! Who is the third of those males
of thine ?’

46 (100). The Drug demon answered: ‘O holy,
well-formed Sraosha! He is the third of my males
who during his sleep emits seed.

47 (102). ‘That man makes me conceive progeny
as other males make their females conceive progeny
by their seed,’

48 (103). The holy Sraosha, letting his club down
upon her, asked the Drug: ‘O thou wretched,
worthless Drug! What is the thing that can undo
that ?’

Δ “Nec stando mingens ... facile visitur Persa’ (Amm. Marc.
XXIII, 6); Arda Viraf XXIV; Mainyé-i-khard II, 39; Saddar 56.
Cf. Manu IV, 47 seq., and Polack, Persien I, 67: ‘Von einem in
Paris weilenden Perser hinterbrachte man dem Kénig, um seine
Emancipation und Abtrtinnigkeit vom Gesetz zu beweisen, dass
er Schweinefleisch esse und stehend die Function verrichte.’

3. See Farg. VIII, 19.

* Yasna XXXV, 2: one of the Bis-4mrfita (Farg. X, 4).

‘ Yasna XXXV, 5: one of the Thris-A4mrftta (Farg. X, 8).

5 Making four Ahuna-Vairya in all; cf. Farg. X, 12.

* See Yasna XXI.

FARGARD XVIII. 203

49 (104). The Drug demon answered: ‘O holy,
well-formed Sraosha! this is the thing that undoes
it, namely, if the man, when he has risen from sleep,
shall say three Ahuna-Vairya, two humatanam,
three hukhshathrétem&m, and then chant the
Ahuna-Vairya and offer up one Yézhé hatam’.

50 (107). ‘ He does thereby as thoroughly destroy
the fruit of my womb as a four-footed wolf does
who tears the child out of a mother's womb.’

51 (108). Then he shall speak unto Spesta Ar-
maiti?, saying: “Ὁ Spesta Armaiti, this man do
I deliver unto thee*; this man deliver thou back
unto me, against the happy day of resurrection;
deliver him back as one who knows the Gathas, who
knows the Yasna‘, and the revealed Law§5, a wise
and clever man, who is Obedience incarnate.

52 (112). ‘Then thou shalt call his name “ Fire-
creature, Fire-seed, Fire-offspring, Fire-land,” or any
name wherein is the word Fire®.’

53 (113). The holy Sraosha, letting his club down
upon her, asked the Drug: ‘ O thou wretched, worth-
less Drug! Who is the fourth of those males of
thine ?’

54 (114). The Drug demon answered : ‘O holy,

' See § 43 and notes.

3 The Genius of the Earth (cf. Farg. II, 10).

5 In the same way as she received the seed of the dying Gayo-
mart, from which she let grow, in the shape of a plant, the first
human couple, Mashya and Mashy4na (Bund. XV, 1-2).

* The Yasna Haptazhiiti.

5 Literally, ‘the answers made to the questions (of Zarathustra).

* Atar, the Fire, is the ideal father of the son to be born, as
Spenta Armaiti, the Earth, is his ideal mother. The fire is con-
sidered male (Dinkard, apud West, Pahlavi Texts, II, 410) and (as
Apam Napat) has made and shaped man (Yt. XIX, 52).

204 _ VEND{DAD.

well-formed Sraosha! This one is my fourth male
who, either man or woman, being more than fifteen
years of age, walks without wearing the sacred girdle
and the sacred shirt}.

55 (115). ‘At the fourth step ? we Daévas, at once,
wither him even to the tongue and the marrow, and
he goes thenceforth with power to destroy the world
of Righteousness, and he destroys it like the Yatus
and the Zazdas 3,’

56 (117). The holy Sraosha, letting his club down
upon her, asked the Drug: ‘O thou wretched,
worthless Drug, what is the thing that can undo
that ?’

57 (118). The Drug demon answered: ‘O holy,
well-formed Sraosha! There is no means of
undoing it;

58 (120). ‘When a man or a woman, being more
than fifteen years of age, walks without wearing the
sacred girdle or the sacred shirt.

59 (120). ‘At the fourth step we Daévas, at once,
wither him even to the tongue and the marrow, and
he goes thenceforth with power to destroy the world
of Righteousness, and he destroys it like the Yatus
and the Zandas.’

IV.

60 (122). Demand of me, thou upright one! of
me who am the Maker, the most beneficent of all

1 The Késtt and the Sadara; see above, p. 195, ἢ. 3. It is
the sin known as kush4d duv4risnt (Mainy6-i-khard II, 35; Arda
Viraf XXV, 6).

3 ‘Going three steps without Késtf is only a three Sraoshé-
darana sin; from the fourth step, it is a tanéfdhr sin’ (Comm.)

® The Yatu is a sorcerer; the Zazda is an apostle of Ahriman,

FARGARD XVIII. 205

beings, the best knowing, the most pleased in
answering what is asked of me; demand of me
that thou mayst be the better, that thou mayst be
the happier.

61 (123). Zarathustra asked Ahura Mazda: ‘Who
grieves thee with the sorest grief? Who pains thee
with the sorest pain ?’

62 (124). Ahura Mazda answered ; ‘ It is the Gahi?,
O Spitama Zarathustra! who mixes in her the seed
of the faithful and the unfaithful, of the worshippers
of Mazda and the worshippers of the Daévas, of the
wicked and the righteous ?.

"63 (125). ‘Her look dries up one-third of the
mighty floods that run from the mountains, O
Zarathustra; her look withers one-third of the
beautiful, golden-hued, growing plants, Ὁ Zara-
thustra ;

64 (127). ‘Her look withers one-third of the
strength of Spenta Armaiti*; and her touch withers
in the faithful one-third of his good thoughts, of
his good words, of his good deeds, one-third of
his strength, of his victorious power, and of his
holiness 4,

65 (129). ‘Verily I say unto thee, O Spitama
Zarathustra! such creatures ought to be killed even

1 The courtezan, as an incarnation of the female demon Gahi.

2 «(Whether she gives up her body to the faithful or to the un-
faithful], there is no difference; when she has been with three men,
she is guilty of death’ (Comm.)

8. The earth,

* ‘Ifa Gahi (courtezan) look at running waters, they fall; if at
trees, they are stunted; if she converse with a pious man, his intel-
ligence and his holiness are withered by it’ (Saddar 67). Cf. Manu
IV, 40 seq. :

206 VEND{IDAD.

more than gliding snakes’, than howling wolves,
than the wild she-wolf that falls upon the fold, or
than the she-frog that falls upon the waters with her
thousandfold brood.’

V.

66 (133). Demand of me, thou upright one! of
me who am the Maker, the most beneficent of all
beings, the best knowing, the most pleased in
answering what is asked of me; demand of me that
thou mayst be the better, that thou mayst be the
happier.

67-68 (133). Zarathustra asked Ahura Mazda:
‘If a man shall come unto a woman who has the
whites or sees blood, and he does so wittingly and
knowingly *, and she allows it wilfully, wittingly,
and knowingly, what is the atonement for it, what is
the penalty that he shall pay to atone for the deed
they have done ?’

69 (136). Ahura Mazda answered: ‘If a man
shall come unto a woman who has the whites or
sees blood, and he does so wittingly and know-
ingly, and she allows it wilfully, wittingly, and
knowingly ;

70 (137). ‘He shall slay a thousand head of small
cattle; he shall godly and piously offer up to the

Ὁ It is written in the law (the Avesta) : ‘O Zartust Isfitam4n! with
regard to woman, I say to thee that any woman that has given up
her body to two men in one day is sooner to be killed than a wolf,
a lion, or a snake: any one who kills such a woman will gain as
much merit by it as if he had provided with wood a thousand fire-
temples, or destroyed the dens of adders, scorpions, lions, wolves,
or snakes’ (Old Rav. gg b).

* ‘Knowing her state and knowing that it is a sin’ (Comm.)

FARGARD XVIII. 207

fire’ the entrails? thereof together with Zaothra-
libations*; he shall bring the shoulder bones to the
Good Waters +.

71 (140). ‘He shall godly and piously bring unto
the fire a thousand loads of soft wood, of Urvdsna,
Voht-gaona, Vohd-kereti, Hadh4-naépata, or of any
sweet-scented plant ὅ,

72 (142). ‘He shall tie and consecrate a thousand
bundles of Baresma ; he shall godly and piously offer
up to the Good Waters a thousand Zaothra-libations,
together with the Haoma and the milk, cleanly pre-
pared and well strained,—cleanly prepared and well
strained by a pious man, and mixed with the roots of
the tree known as Hadh4-naépata 5,

73 (144). ‘He shall kill a thousand snakes of those
that go upon the belly, two thousand of the other
kind; he shall kill a thousand land-frogs and two
thousand water-frogs ; he shall kill a thousand corn-
carrying ants and two thousand of the other kind’.

1 To the Bahram fire.

* The Smentum (afsman) or epipleon. Catullus, describing
the sacrifice of the Magi, has (LXXXIX) :

᾿ Accepto veneretur carmine divos
Omentum in flamma pingue liquefaciens,’
Strabo XV, 13: τοῦ ἐπίπλουν τι μικρὸν τιθέασι, ὡς λέγουσί τινες, ἐπὶ τὸ
πῦρ. ‘Ascending six steps they showed me in a Room adjoining
to the temple, their Fire which they fed with Wood, and sometimes
Burn on it the Fat of the Sheep’s Tail. A Voyage Round the
World, Dr. J. F. Gemelli, 1698.

* The ceremony here described is nearly fallen into desuetude :
it is the so-called Z6hr-dtash (zaothra for the fire), which is for
the fire what the Z6hr-4b is for the waters.

* This is the Zéhr-4b. According to the Shayast (XI, 4),
when an animal is immolated, the heart is offered to the fire and
the shoulder is offered to the waters.

5 Cf. Farg. XIV, 3 seq.

* Cf. Farg. XIV, 4, and p. 173, ἢ. 4. 7 Cf. Farg. XIV, 5.

208 VENDIDAD.

74 (147). ‘He shall throw thirty bridges over
canals; he shall undergo a thousand stripes with
the Aspahé-astra, a thousand stripes with the
Sraoshé-farana .

75 (149). ‘This is the atonement, this is the

penalty that he shall pay to atone for the deed
that he has done.

76 (150). ‘If he shall pay it, he makes himself
a viaticum into the world of the holy ones; if he
shall not pay it, he makes himself a viaticum into
the world of the wicked, into that world, made of
darkness, the offspring of darkness, which is Dark-
ness’ self *,’

FARGARD XIX.

I. Angra Mainyu sends the demon Biiti to kill Zarathustra:
Zarathustra sings aloud the Ahuna-Vairya, and the demon flies
away, confounded by the sacred words and by the Glory of Zara-
thustra (δὲ 1-3).

Ta. Angra Mainyu himself attacks him and propounds riddles to be
solved under pain of death. The Prophet rejects him with heavenly
stones, given by Ahura, and announces to him that he will destroy his
creation. The demon promises him the empire of the world if he
adores him, as his ancestors have done, and abjures the religion of
Mazda. Zarathustra rejects his offers scornfully. He announces
he will destroy him with the arms given by Ahura, namely, the
sacrificial implements and the sacred words. Then he recites the
Tad thw4 peres4, that is to say the GAtha in which he asks Ahura
for instruction on all the mysteries of the material and spiritual
world (δὲ 4-10).

The rest of the Fargard contains specimens of the several ques-
tions asked by Zarathustra and the answers given by Ahura. It is
an abridgement of the Revelation (cf. Yt. XXIV).

1 Five tan4fdhrs, that is six thousand dirhems.
® Cf. Farg. V, 62.

FARGARD XIX. 209

II (11-17). How to destroy the uncleanness born from a contact
with the dead ?—By invoking the Mazdean Religion. A series of
invocations taught by Ahura and developed by Zarathustra
(15-16).

III (18-19). How to promote the prosperity of the creation ?—
By the rites of the Baresman.

IV (20-25). How to purify man and clothes defiled by the
dead ?—With g6méz, water, and perfume.

V (26-34). On the remuneration of deeds after death; on the
fate of the wicked and the righteous; the Kinvad bridge.

Ila (34-42). Another series of invocations.

VI (43-47). The demons, dismayed by the birth of the Prophet,
rush back into hell.

As may be seen from the preceding analysis, the essential part
of this Fargard are sections I and VI, the rest being an indefinite
development. It appears also from section VI, that the attacks of
Bfijti and Angra Mainyu against Zarathustra and the attempt to
seduce him are supposed to take place at the moment when he was
born, which is confirmed by the testimony of the Nask Varsht-
mAnsar (West, Pahlavi Texts, IV, 226 seq.)

I,

1. From the region of the north, from the regions
of the north?, forth rushed Angra Mainyu, the deadly,
the Daéva of the Daévas*. And thus spake the
evil-doer Angra Mainyu, the deadly: ‘Drug, rush
down and kill him,’ O holy Zarathustra! The
Drug came rushing along, the demon Bditi*, who
is deceiving, unseen death ‘.

2(5). Zarathustra chanted aloud the Ahuna-

Ὁ From hell; cf. p. 76, n. 1.

3 ©The fiend of fiends,’ the arch-fiend.

5 BAiti is identified by the Greater Bundahish with the B fit, the
idol, worshipped by B&d4sp (a corruption of Bodhisattva). Biti
would be therefore a personification of Buddhism, which was
flourishing in Eastern Iran in the two centuries before and after
Christ. Bfidhi (Farg. XI, 9) may be another and more correct
pronunciation of Bodhi.

4 Idolatry (cf. note 3) being the death of the soul.

(4) Ἐ

210 VENDIDAD.

Vairya’: ‘The will of the Lord is the law of
righteousness, The gifts of Vohu-mané to the
deeds done in this world for Mazda. He who
relieves the poor makes Ahura king.’

He offered the sacrifice to the good waters of the
good Daitya?! He recited the profession of the
worshippers of Mazda?!

The Drug dismayed, rushed away, the demon
Baiti, who is deceiving, unseen death.

3 (7). And the Drug said unto Angra Mainyu:
‘Thou, tormenter, Angra Mainyu! 1 see no way to
kill Spitama Zarathustra, so great is the glory of
the holy Zarathustra.’

Zarathustra saw (all this) within his soul: ‘The
wicked, the evil-doing Daévas (thought he) take
counsel together for my death.’

Ta.

4 (11). Up started Zarathustra, forward went
Zarathustra, unabated by Akem-mané‘, by the
hardness of his malignant riddles’; he went
swinging stones in his hand, stones as big as a
house 5, which he obtained from the Maker, Ahura
Mazda, he the holy Zarathustra.

? See above, p. 100, n. 2.

3 The river in Airyana Vaég6 ; see Farg. I, 3.

* The Fravaréné (Yasna XI, 16). * See Farg. X, 10, ἢ. 1.

δ This is a fragment of an old legend in which Zarathustra and
Angra Mainyu played respectively the parts of Oedipus and the
Sphinx. Cf. Yt. V, 81, where the same legend is told in nearly
the same terms of the sorcerer Akhtya and Yéista Fryananam.

4 The Commentary has, ‘Some say, those stones are the Ahuna-
Vairya.’ If one keeps in mind how much the Musulman legend of
Ibrahim owes to the legend of Zoroaster, one may easily admit
that this passage in our text is the origin of the story of how Iblis
tempted Ibrahim, and was pelted away, whence he was named
‘the stoned One’ (ar-ragim()).

FARGARD XIX. 21:
‘Whereat on this wide, round earth, whose ends
lie afar, whereat dost thou swing (those stones),
thou who standest by the upper bank of the river
Darega’, in the mansion of Pourusaspa ? ?’

5 (16). Thus Zarathustra answered Angra Mainyu:
“Ὁ evil-doer, Angra Mainyu! I will smite the crea-
tion of the Daéva; I will smite the Nasu, a creature
of the Daéva; I will smite the Pairika Knathaiti ὃ,
till the victorious Saoshyazt come up to life‘ out of
the lake Kasava δ, from the region of the dawn, from
the regions of the dawn.’

6 (20). Again to him said the Maker of the evil
world, Angra Mainyu: ‘ Do not destroy my creatures,
O holy Zarathustra! Thou art the son of Pouru-
saspa*; by thy mother I was invoked’. Renounce
the good Religion of the worshippers of Mazda, and
thou shalt gain such a boon as Vadhaghna ® gained,
the ruler of the nations.’

1 «The D&raga is the chief of the rivers, because the house of
Zartfisht’s father stood on its bank and Zart(isht was born there’
(Bund. XXIV, 15).

3 The father of Zarathustra.

8 The incarnation of idolatry ; cf. Farg. I, ro.

4 The unborn son of Zoroaster, who, at the end of time, will
destroy Ahriman and bring about the resurrection of the dead.
See Yt. XIII, 62; XIX, 92, 94 seq.

5 The Zarah sea in Saistin. Cf. Yt. XV, 66.

* «I know thee’ (Comm.)

7 The Commentary has, ‘Some explain thus: Thy forefathers
worshipped me: worship me also.’ Zoroaster’s forefathers must
naturally have followed a false religion, since he announces the
true one.

® Asi Dahéka or Zoh&k, who, as a legendary king, is said to
have ruled the world for a thousand years. Cf. Minédkhard LVI,
24-25: ‘ Ahriman shouted to Zaratfisht thus: “If thou desist from
this good religion of the Mazda-worshippers, then I will give thee

P2

212 VEND{DAD.

7 (24). Spitama Zarathustra said in answer: ‘ No!
never will I renounce the good Religion of the wor-
shippers of Mazda, either for body or life, though
they should tear away the breath!’

8 (27). Again to him said the Maker of the evil
world, Angra Mainyu: ‘By whose Word wilt thou
strike, by whose Word wilt thou repel, by whose
weapon will the good creatures (strike and repel)
my creation, who am Angra Mainyu?’

9 (29). Spitama Zarathustra said in answer : ‘ The
sacred mortar, the sacred cups, the Haoma, the
Word taught by Mazda, these are my weapons,
my best weapons! By this Word will I strike,
by this Word will I repel, by this weapon will the
good creatures (strike and repel thee), O evil-doer,
Angra Mainyu! The Good Spirit made the crea-
tion!; he made it in the boundless Time. The
Amesha-Spentas made the creation, the good, the
wise Sovereigns.’

10 (35). Zarathustra chanted aloud the Ahuna-
Vairya.

The holy Zarathustra said aloud: ‘This I ask
thee: teach me the truth, O Lord?!...’

II.

11 (37). Zarathustra asked Ahura Mazda: ‘O
Ahura Mazda, most beneficent spirit, Maker of the

a thousand years’ dominion of the worldly existence, as was given
to the Vadakan monarch Dahak”’’ (West, Pahlavi Texts, III, 103).
1 The first duty of every good Mazda-worshipper is to think of
Ormazd as the creator, and of Ahriman as the destroyer (Min6-
khard II, 9).
2 This verse is the beginning of the Tad thw4 peres# Gatha
(Yasna XLIV); cf. the Introduction to the Fargard.

FARGARD XIX. 213

material world, thou Holy One! [he was sitting by
the upper bank of the Darega', before Ahura Mazda,
before the good Vohu-mané,. before Asha Vahista,
Khshathra Vairya, and Spezta Armaiti i]

12 (39). ‘ How shall I free the world from that
Drug, from that evil-doer, Angra Mainyu? How
shall I drive away direct defilement? How indirect
defilement ? How shall I drive the Nasu from the
house of the worshippers of Mazda? How shall
I cleanse the faithful man? How shall I cleanse
the faithful woman ?’

13 (42). Ahura Mazda answered: ‘Invoke, O
Zarathustra! the good Religion of Mazda.

‘Invoke, O Zarathustra! though thou see them
not, the Amesha-Speztas who rule over the seven
Karshvares of the earth*.

‘Invoke, O Zarathustra! the sovereign Heaven,
the boundless Time*, and Vayu‘, whose action is
most high.

‘Invoke, O Zarathustra! the powerful Wind,
made by Mazda; and Speata [Armaiti]®, the fair
daughter of Ahura Mazda.

14 (46). ‘Invoke, O Zarathustra! my Fravashi 5,
who am Ahura Mazda, the greatest, the best, the
fairest of all beings, the most solid, the most intel-
ligent, the best shapen, the highest in holiness, and
whose soul is the holy Word?!

1 See p. 211, note 1. * See ὃ 39.

* By contradistinction to the duration of the world, which is
limited to 12,000 years (Bund. XXXIV, 1).

* The Genius of Destiny; cf. Farg. V, 9.

5 The fourth Amesha-Spenta, who in her spiritual character is
an incarnation of pious humility and in her material character
the Genius of the Earth; cf. Farg. II, 10.

4 On the Fravashis, see Yt. XIII. 7 Cf. Yasna I, 1.

214 VEND{DAD.

‘Invoke, O Zarathustra! this creation of mine,
who am Ahura Mazda.’

15 (50). Zarathustra imitated my words from me,
(and said): ‘I invoke the holy creation of Ahura
Mazda.

‘I invoke Mithra', the lord of the rolling country-
side, a god armed with beautiful weapons, with the
most glorious of all weapons, with the most vic-
torious of all weapons.

‘I invoke the holy, well-formed Sraosha?, who
wields a club in his hand, to bear upon the heads
of the fiends 5,

16 (54). “1 invoke the most glorious Holy Word.

‘I invoke the sovereign Heaven, the boundless
Time, and Vayu, whose action is most high.

‘I invoke the mighty Wind, made by Mazda, and
Spenta (Armaiti), the fair daughter of Ahura Mazda.

‘I invoke the good Religion of Mazda, the fiend-
destroying Law of Zarathustra.’

Ill.

17 (58). Zarathustra asked Ahura Mazda: “Ὁ
Maker of the good world, Ahura Mazda! With
what manner of sacrifice shall I worship, with what
manner of sacrifice shall I make people worship this
creation of Ahura Mazda ‘?’

18 (60). Ahura Mazda answered: ‘Go, O Spitama

1 See p. 23, n. 1.

* See Farg. XVIII, 14, note.

5. Cf. Farg. XVIII, 22 seq.; Yasna LVII, 19 seq.; Yasht XI.

4 The sacrifice intended is a sacrifice to nature. The Bares-
man, as representative of the vegetal nature, receives the zaothra-
libations, which are representative of the fertilizing rains.

FARGARD XIX. 215

Zarathustra! towards the high-growing trees!, and
before one of them that is beautiful, high-growing,
and mighty, say thou these words: “ Hail to thee!
O good, holy tree, made by Mazda! Ashem
vohu?!”

19 (63). ‘[The priest] shall cut off a twig of
Baresma, long as an aésha, thick as a yava’.
The faithful one, holding it in his left hand,
shall keep his eyes upon it without ceasing *, whilst
he is offering up to Ahura Mazda and to the
Amesha-Spentas, the high and beautiful golden
Haomas, and Good Thought and the good Rata‘,
made by Mazda, holy and excellent.’

IV.

20 (67). Zarathustra asked Ahura Mazda: ‘O thou,
all-knowing Ahura Mazda! thou art never asleep,
never intoxicated, thou Ahura Mazda! Vohu-mané 5

1 The tree, whatever it is, from which the Baresma is taken.
See p. 22, n. 3.

® See § 22.

* Perhaps: ‘long as a ploughshare, thick as a barleycorn.’ Cf.
the English system of measures, in which three barleycorns=one
inch.—Cf. Nirangistén go.

* The Parsis are recommended to keep their eyes on the Baresma
during the sacrifice: ‘A man is offering the Darfn, he has said all
the required Avesta, but he has not looked at the Baresma: what
is the rule? It would have been better if he had looked at it:
however he may proceed to the meal’ (Old Rav. 97b). Cf.
Tahmuras’ Fragments, XXX-XXXI.

5 R&ta impersonates the liberalities done by men to God (as
offerings) and by God to men (as riches, &c.)

* Vohu-man6 is often used as a designation of the faithful one,
literally, ‘the good-minded ;’ this is the meaning which is given to
it in this passage by the Commentary, and it certainly belongs
to it in the second part of § 25; but in the first part of the same
clause it is translated ‘clothes,’ a meaning which is not unlikely

216 VENDIDAD.

gets directly defiled: Vohu-mané gets indirectly
defiled; the Daévas defile him from the bodies
smitten by the Daévas!: let Vohu-mané be made
clean.’

21 (70). Ahura Mazda answered: ‘Thou shalt
take some géméz from a bull ungelded and such as
the law requires it?, Thou shalt take the man who
is to be cleansed to the field made by Ahura’, and
the man that is to cleanse him shall draw the
furrows 4.

22 (73). ‘He shall recite a hundred Ashem
vohu: “Holiness is the best of all good: it is
also happiness. Happy the man who is holy with
perfect holiness!”

‘He shall chant two: hundred Ahuna-Vairya:
“The will of the Lord is the law of righteousness.
The gifts of Vohu-mané to the deeds done in this
world for Mazda! He who relieves the poor makes
Ahura king.”

‘He shall wash himself four times with the

in itself, as Vohu-man6, being the Amshaspand of cattle, may
designate, and in fact did designate, the skins of cattle and leather
(Comm, ad Farg. XVIII, 2). On the whole the description in
the text applies to the cleansing both of the man and of the
clothes, and Vohu-mané sometimes means the one, and sometimes
the other.—From the first meaning is derived the modern use of
V&Ahman, ‘Such a one,’ ‘N.’

? From dead bodies.

3 The so-called Varasié; ‘it must be of a white colour; if
a single hair on its body be found other than white, the animal
is rejected as unfit for the purpose’ (Sor4bji KAvasji Khambata,
in the Indian Antiquary, VII, 180). On the preparation of the
g6méz, see Wilson, Parsi Religion Unfolded, pp. 434-435-

5 The place of the cleansing, the Barashnim-gah (see Farg.
ΙΧ, 3).

* See Farg. IX, το.

FARGARD XIX. 217

gdméz from the ox, and twice with the water made
by Mazda?.

23 (76). ‘ Thus Vohu-mané shall be made clean,
and clean shall be the man. The man shall take up
Vohu-mané " with the left arm and the right, with
the right arm and the left : and thou shalt lay down
Vohu-mané under the mighty light of the heavens,
by the light of the stars made by the gods, until
nine nights have passed away ὅ.

24 (80). ‘When nine nights have passed away,
thou shalt bring libations unto the fire, thou shalt
bring hard wood unto the fire, thou shalt bring
incense of Vohf-gaona unto the fire, and thou
shalt perfume Vohu-mané therewith.

25 (82). ‘ Thus shall Vohu-mané be made clean,
and clean shall be the man‘. He shall take up
Vohu-mané with the right arm and the left, with
the left arm and the right, and Vohu-mané® shall
say aloud: “Glory be to Ahura Mazda! Glory be
to the Amesha-Spemtas! Glory be to all the other
holy beings.” ’

V.

26 (85). Zarathustra asked Ahura Mazda: ‘O
thou all-knowing Ahura Mazda: Should I urge

1 “Or better six times with the géméz and thrice with the water’
(Comm. cf. Farg. VIII, 37 seq.; IX, 28 seq.)

3. ‘The clothes’ (Comm.)

8 The clothes of the unclean shall be exposed to the air for nine
nights, all the time while he himself is confined in the Armést-gah.
The rules for the cleansing of clothes that have been worn by the
dead himself are different (see Farg. VII, 12 seq.)

4 «Thus Vohu-mané shall be clean—the clothes; thus the man
shall be clean—he who wears those clothes’ (Comm.)

5 The faithful one.

218 VEND{DAD.

upon the godly man, should I urge upon the godly
woman, should I urge upon the wicked Daéva-
worshipper who lives in sin, to give the earth
made by Ahura, the water that runs, the corn
that grows, and all the rest of their wealth! ?’

Ahura Mazda answered: ‘ Thou shouldst, O holy
Zarathustra.’

27 (89). O Maker of the material world, thou
Holy One! Where are the rewards given? Where
does the rewarding take place? Where is the
rewarding fulfilled? Whereto do men come to
take the reward that, during their life in the
material world, they have won for their souls?

28 (90). Ahura Mazda answered: ‘When the
man is dead, when his time is over, then the
wicked, evil-doing Daévas cut off his eyesight.
On the third night, when the dawn appears and
brightens up, when Mithra, the god with beautiful
weapons, reaches the all-happy mountains, and the
sun is rising:

29 (94). ‘Then the fiend, named Vizaresha ?,
Ὁ Spitama Zarathustra, carries off in bonds® the
souls of the wicked Daéva-worshippers who live
in sin. The soul enters the way made by Time,
and open both to the wicked and to the righteous.
At the head of the Xinvad bridge, the holy bridge

1 Cf. § 29 end.

* The demon Vizaresh is he who, during that struggle of three
days and three nights with the souls of the departed, carries terror
on them and beats them: he sits at the gate of hell (Bund.
XXVIII, 18).

5. «Every one has a noose cast around his neck: when a man
dies, if he has been a righteous man, the noose falls from his neck ;
if a wicked, they drag him with that noose down into hell’ (Comm. ;
cf. Farg. V, 8). :

FARGARD XIX. 219

made by Mazda}, they ask for their spirits and souls
the reward for the worldly goods which they gave
away here below 3,

30 (98). ‘Then comes the beautiful, well-shapen,
strong and well-formed maid *, with the dogs at her
sides *, one who can distinguish δ, who has many
children δ, happy, and of high understanding.

‘She makes the soul of the righteous one go
up above the Hara-berezaiti?; above the Xinvad

1 The Kinvad bridge extends over hell and leads to Paradise ;
for the souls of the righteous it widens to the length of nine javelins ;
for the souls of the wicked it narrows to a thread, and they fall
down into hell (cf. Ardé Viraf V, 1; Dinkard IX, 20, 3). The
Kinvad bridge has become the Sirath bridge of the Musulmans.
Not long ago they sang in Yorkshire of ‘the Brig οὐ Dread, na
brader than a thread’ (Thoms, Anecdotes, 89), and even nowa-
days the peasant in Niévre tells of a little board—

‘Pas pu longue, pas pu large

Qu’un ch’veu de la Sainte Viarge,’
which was put by Saint Jean d’Archange between the earth and
Paradise :

‘Ceux qu’saront Ja raison (=T’oraison?) d’Dieu

Par dessus passeront.

Ceux qu’la sauront pas

Au bout mourront.’ (Mélusine, p. 70.)

* Cf. § 26, and Farg. III, 34, 35; XVIII, 33 seq.

* The soul of the dead, on the fourth day, finds itself in the
presence of a maid, of divine beauty or fiendish ugliness, according
as he himself was good or bad, and she leads him into heaven or
hell: this maid is his own Daéna, his Religion, that is the sum of
his religious deeds, good or evil (Yasht XXII).

4 The dogs that keep the Xinvad bridge (see Farg. XIII, 9).

® The good from the wicked.

* Doubtful. Those children would be the righteous, as the sons
of the Drug are the wicked (Farg. XVIII, 30 seq.)

7 The Xinvad bridge rests by one end on the Alborz (Hara-bere-
zaiti) and by the other on the Xikad D4itik in Iran Vég (Comm.
ad § ror ed. Sp.; Dinkard IX, 20, 3).

220 VENDIDAD.

bridge she places it in the presence of the heavenly
gods themselves.

31 (102). ‘Up rises Vohu-man6! from his golden
seat; Vohu-mané exclaims: “How hast thou come
to us, thou Holy One, from that decaying world into
this undecaying one??”

32 (105). ‘Gladly pass the souls of the righteous
to the golden seat of Ahura Mazda, to the golden
seat of the Amesha-Spextas, to the Garé-nmanem ὃ,
the abode of Ahura Mazda, the abode of the
Amesha-Spentas, the abode of all the other holy
beings.

33 (108). ‘As to the godly man that has been
cleansed 4, the wicked evil-doing Daévas tremble at
the perfume of his soul after death, as doth a sheep
on which a wolf is pouncing δ.

_ 34(110). ‘The souls of the righteous are gathered
together there: Nairyé-sangha‘® is with them ; a mes-
senger of Ahura Mazda is Nairyé-sangha.

Ila.

‘Invoke, O Zarathustra! this very creation of
Ahura Mazda.’
35 (114). Zarathustra imitated those words of

1 The doorkeeper of Paradise; a Zoroastrian Saint-Pierre.

? Cf. Farg. VII, 52; Yt. XXII, τό.

5 The GarothmA4n of the Parsis ; literally, ‘the house of songs ;’
it is the highest Paradise.

4 That has performed the Barashnim.

5 Ormazd is all perfume, Ahriman is infection and stench (Bun-
dahis I; Eznig, Refutatio Haeresiarum II); the souls of their fol-
lowers partake of the same qualities, and by the performance of
the Barashnfm both the body and the soul are perfumed and
sweetened,

* Cf. Farg. XXII, 7.

Ne

FARGARD XIX. 221

mine: ‘I invoke the holy world, made by Ahura
Mazda.

‘I invoke the earth made by Ahura, the water
made by Mazda, the holy trees.

‘I invoke the sea Vouru-kasha 1.

‘I invoke the beautiful Heaven 2.

‘T invoke the endless and sovereign Light 3

36 (120). ‘I invoke the bright, blissful Paradise
of the Holy Ones.

‘I invoke the Garé-nmdnem, the abode of Ahura
Mazda, the abode of the Amesha-Sperztas, the abode
of all the other holy beings.

‘I invoke the sovereign Place of Eternal Weal‘,
and the Xinvad bridge made by Mazda.

37 (123). ‘I invoke the good Saoka®, who has
the good eye.

‘I invoke the whole creation of weal.

‘I invoke the mighty Fravashis ὁ of the righteous.

‘I invoke Verethraghna’, made by Ahura, who
wears the Glory made by Mazda ®.

* See Farg. V, 15 seq.

* Asman, the highest heaven, as distinguished from the firmament
(thw4sha) that lies nearer the earth.

5 The endless Light is ‘the place of Ormazd’ (Bund. I); it
is Infinite Space conceived as luminous.

4“ Misv4na gAtva, another name of the heavenly spaces; it
designates heaven as the abode and source of all blessings, of all
savah, or saoka.

®* A Genius defined, ‘Genius of the good eye,’ by opposition to
‘the bad eye.’ Saoka (S6k) is an auxiliary to Mithra (Mihr); she
receives first, from above, all the good destined to man, and transmits
it to the lower sky or firmament (which is the seat of Destiny)
through the moon and Ardvis@r (Gr. Bund.)

* See Yt. XIII.

7 The Genius of Victory (Bahram). See Yt. XIV.

* The Avarené (Khurra or Farr) or light of sovereignty. Cf.
§ 39 and see Yt. XIX,

222 VENDIDAD.

‘I invoke Tistrya!, the bright and glorious star,
in the shape of a golden-horned bull *.

38 (127). “1 invoke the holy, beneficent Gathas ὃ,
who rule over the Ratus?:

‘I invoke the Ahunavaiti Gatha ;

‘I invoke the Ustavaiti Gatha ;

‘I invoke the Spe#ta-mainyu Gatha ;

“1 invoke the Vohu-khshathra GAtha ;

‘I invoke the Vahistéisti Gatha.

39 (129). ‘I invoke the Karshvares of Arzahé
and Savahé ;

‘T invoke the Karshvares of Fradadhafshu and
Vidadhafshu ;

‘I invoke the Karshvares of Vourubaresti and
Vouruzaresti ;

‘I invoke the bright A/vaniratha ὃ ;

‘I invoke the bright, glorious Haétumant °;

‘I invoke the good Ashi’;

[1 invoke the good Kisti ὃ ;]

1 Tistrya (Tfr), the star of rain. See Yt. VIII.

3 Tistrya appears successively under three forms, during the month
named from him (the first month of summer, 21 June—ar July):
ten days as a man, ten days as a bull, ten days as a horse. ‘As
a bull he is most to be invoked’ (Comm.), to prepare his final
victory over the demon of Drought, Apaosha.

* The five collections of hymns which form the oldest and
holiest part of the Yasna and of the Avesta (Yasna XXVIII-
XXXIV; XLIII-XLVI; XLVIJ-L; LI; LIII); they are named
after their initial words.

4 The chiefs of creation ; ‘they rule over the Ratus inasmuch as
it is by their means that these other Ratus are invoked’ (Comm.)

5 The earth is divided into seven Karshvares, of which the
central one, /vaniratha, is the finest and contains Iran.

4 See Farg. I, 14.

τ Ashi (Ashishvang), the Genius that imparts riches to the
righteous: see Yt. XVII.

* An angel of religious knowledge.

FARGARD XIX. 223

‘I invoke the most pure Kista’;

‘1 invoke the Glory of the Aryan regions ?;

‘I invoke the Glory of the bright Yima, the good
shepherd 5,

40 (133). ‘Let him be worshipped with sacrifice,
let him be gladdened, gratified, and satisfied, the
holy Sraosha, the well-formed, victorious, holy
Sraosha *.

‘Bring libations unto the Fire, bring hard wood
unto the Fire, bring incense of Vohd-gaona unto
the Fire.

‘Offer up the sacrifice to the V4zista fire*®, which
smites the fiend Spengaghra*: bring unto it the
cooked meat and full overflowing libations’.

41 (137). ‘Offer up the sacrifice to the holy
Sraosha, that the holy Sraosha may smite down
the fiend Kuada®, who is drunken without drink-
ing ἢ, and throws down into the Hell of the Drug the
wicked Daéva-worshippers, who live in sin.

[421° ‘I invoke the Kara fish", who lives beneath
waters in the bottom of the deep lakes.

1 Religious knowledge: invoked with Daéna (Religion; Stréza, 24).

3 The light of sovereignty, Avarené, which if secured by the
Aryans makes them rule over their enemies (cf. § 37 and Yt. XIX,
56-93).

* See Farg. II, 2.

4 That he may smite Aéshma and the other fiends.

5 The fire of lightning.

* The demon that prevents the fall of rain; a companion in arms
of Apaosha. :

7 Doubtful. δ The same as Kundi; see Farg. XI, 9.

9 Whereas Aéshma, the other arch-enemy of Sraosha, borrows
part of his strength from drunkenness (Yasna X, 8).

19 From the Vendidad Sada. The-clause may have belonged to
the original text ; it is preceded by another clause which certainly

" For this note see next page.

224 VEND{DAD.

‘I invoke the ancient and sovereign Merezu 15, the
most warlike of the creatures of the two Spirits 15,
‘I invoke the seven bright Sru™...’

VI.

43. ‘They cried about, their minds wavered to
and fro, Angra Mainyu the deadly, the Daéva of
the Daévas; Imdra the Daéva, Sduru the Daéva,
Naunghaithya the Daéva, Taurvi and Zairi’®;
Aéshma of the murderous spear '7; Akatasha the
Daéva'*; Winter, made by the Daévas; the de-
ceiving, unseen Death; Zaurva™, baneful to the
fathers; Biiti the Daéva*®; Driwi2' the Daéva;
Daiwi 32 the Daéva; Kasvi 23 the Daéva; Paitisha *
the most Daéva-like amongst the Daévas.]

did not belong to it, and part of which is cited in the Commentary
ad Farg. VIII, 103, where it would have been more suitably placed :
‘ When he has been cleansed in the next inhabited place, he may
then sow and till the pasture fields, as food for the sheep and as
food for the ox.’

" The Kar-m4hf, the Ratu or chief of the creatures that live in
water. Cf. Farg. XX, 4, note; Yt. XIV, 29.

12 A ἅπαξ λεγόμενον. From its two epithets, ‘ ancient’ and ‘sove-
reign,’ it appears that it must designate one of the first principles,
that is to say, some form of Heaven, Light, Space, or Time.

15 Doubtful.

™ Hapta sravé6 bamya hanaunghé puthraungh6é pusaunghé
bavainti.

18 Up and down, in hope and despair.

15. See Farg. X, 9-10. ἢ 17 See Farg. X, 13.

18. See Farg. X, 13. 1. Old age.

#0 See above, p. 209, n. 3.

*t Malice ; see above, Farg. IT, 29.

™ Lying; see above, Farg. II, 29.

% Spite ; see above, Farg. II, 29.

** Opposition, or counter-action, the same as Paity4ra; a per-
sonification of the doings of Ahriman and of his marring power.

FARGARD XX. 225

44 (140). ‘And the evil-doing Daéva, Angra
Mainyu, the deadly, said: “ What! let the wicked,
evil-doing Daévas gather together at the head of
Arezfra?!” ;

45 (141). ‘They rush away shouting, the wicked,
evil-doing Daévas; they run away shouting, the
wicked, evil-doing Daévas; they run away casting
the Evil Eye, the wicked, evil-doing Daévas: “ Let
us gather together at the head of Arezira !

46 (143). ‘“ For he is just born the holy Zara-
thustra, in the house of Pourusaspa. How can we
procure his death? He is the weapon that fells the
fiends: he is a counter-fiend to the fiends; he is
a Drug to the Drug. Vanished are the Daéva-
worshippers, the Nasu made by the Daéva, the
false-speaking Lie!”

47 (147). ‘They rush away shouting, the wicked,
evil-doing Daévas, into the depths of the dark,
raging world of hell.

‘Ashem vohd: Holiness is the best of all
good.’

FARGARD XX.

Thrita, the First Healer.

It has already been seen (Farg. VII, 44) that there are three
kinds of medicine: one that heals with the knife, one that heals
with herbs, and one that heals with sacred spells. The present
Fargard deals with the origin of medicine, particularly the herbs-
medicine. Its inventor was Thrita, of the S&ma family, to whom
Ahura Mazda brought down from heaven ten thousand healing

? At the gate of hell; see above, p. 24, ἢ. 1.
[4] Q

226 VEND{DAD.

plants that had been growing up around the tree of eternal life, the
white Hém or Gaokerena (§ 4).

This Thrita is mentioned only once again in the Avesta, in
Yasna IX, 7, where he appears to have been one of the first priests
of Haoma. This accounts for his medical skill; as Haoma is the
plant of eternal life, it is but natural that one of his first priests
should have been the first healer.

This Fargard has only an allusion to the origin of the knife-
medicine, which was, as it seems, revealed by Khshathra Vairya (§ 3).
The last paragraphs (§§ 5-12) deal with the spell-medicine.

The functions ascribed here to Thrita were sometimes con-
ferred on his semi-namesake Thraétaona'. Hamza makes Thraé-
taona the inventor of medicine ὃ; the Tavids* against sickness are
inscribed with his name, and we find in the Avesta itself his Fravashi
invoked ‘against itch, hot fever, humours, cold fever ὁ, incontinence,
against the plagues created by the serpent®.’ We see from the
last words of this passage that disease was understood as coming
from the serpent; in other words, that it was considered a sort
of poisoning δ, and this is the reason why the killer of the serpent
(Asi Dah&ka) was invoked to act against it.

1. Zarathustra asked Ahura Mazda: ‘Ahura
Mazda, most beneficent Spirit, Maker of the
material world, thou Holy One! Who was he
who first of the healers’, of the wise, the happy,
the wealthy, the glorious, the strong, the Para-
dhatas ὃ, drove back sickness to sickness, drove back
death to death®; and first turned away the point of

1 See the Westergaard Fragments, II.

* Ed. Gottwaldt, p. 23; cf. Mirkhond, Early Kings of Persia,
tr. by Shea, p. 152. ® Formulas of exorcism.

* Cf. Farg. VII, 58. 5 Yasht XIII, 131.

* This theory, which modern science would not utterly reject,
accounts for the great part which the serpent plays in the worship
of Asklepios ; as sickness comes from him, from him too must or
may come the healing.

7 «Those who knew how to take care of their own bodies, like
Isfandy4r: some say that no sword could wound him’ (Comm.)

δ The Paradhfta or Péshd4d,the kings of the first Iranian dynasty.

5 «That is to say, who kept sickness in bonds, who kept death in
bonds ’ (Comm.)

FARGARD XX. 227

the sword and the fire of fever from the bodies of
mortals ?’

2 (11). Ahura Mazda answered: ‘Thrita it was
who first of the healers, of the wise, the happy,
the wealthy, the glorious, the strong, the Para-
dhatas, drove back sickness to sickness, drove
back death to death, and first turned away the point
of the sword and the fire of fever from the bodies of
mortals.

3 (12). ‘He asked for a source of remedies; he
obtained it from Khshathra-Vairya}, to withstand
sickness and to withstand death; to withstand pain
and to withstand fever; to withstand SArana and
to withstand Sdrastya ἢ; to withstand Azana and to
withstand Azahva; to withstand Kurugha and
to withstand A zivaka ; to withstand Duruka and to
withstand Astairya; to withstand the evil eye,
rottenness, and infection which Angra Mainyu had
created against the bodies of mortals.

4 (15). ‘And I Ahura Mazda brought down the
healing plants that, by many hundreds, by many
thousands, by many myriads, grow up all around
the one Gaokerena °.

1 As Khshathra-Vairya presides over metals, it was a knife he
received, ‘of which the point and the base were set in gold.’ He
was therefore the first who healed with the knife, as well as the first
who healed with herbs. As for the healing with the holy word, see
§§ 5 and seq.

* Headache and cold fever.

* There are two Haomas: one is the yellow or golden Haoma,
which is the earthly Haoma, and which, when prepared for the
sacrifice, is the king of healing plants; the other is the white
Haoma or Gaokerena, which grows up in the middle of the sea
Vouru-Kasha, where it is surrounded by the ten thousand healing

Q2

- 228 VENDIDAD.

5 (18). ‘All this do we achieve; all this do we
order; all these prayers do we utter, for the benefit
of the bodies of mortals’;

6. ‘ To withstand sickness and to withstand death ;
to withstand pain and to withstand fever; to with-
stand S4rana and to withstand Sdrastya; to with-
stand Azana and to withstand A zahva; to withstand
Kurugha and to withstand Azivaka; to withstand
Duruka and to withstand Astairya; to withstand
the evil eye, rottenness, and infection which Angra
Mainyu has created against the bodies of mortals.

7 (19). ‘To thee, O Sickness, I say avaunt! to
thee, O Death, I say avaunt! to thee, O Pain,
I say avaunt! to thee, O Fever, I say avaunt!
to thee, O Evil Eye, I say avaunt! to thee, O
S4rana, I say avaunt! and to thee, O S4rastya,
I say avaunt! to thee, O Azana, I say avaunt!
and to thee, O Azahva, I say avaunt! to thee,
O Kurugha, I say avaunt! and to thee, O
Azivaka, I say avaunt! to thee, O Duruka, I say
avaunt! and to thee, O Astairya, I say avaunt!

8 (21). ‘Give us, O Ahura, that powerful sove-
reignty, by the strength of which we may smite
down the Drug! By its might may we smite the
Drug?!

plants, created by Ormazd in order to oppose so many diseases that
had been created by Ahriman (Bundahis IX ; cf. Farg. XXII, 2). A
frog goes swimming around the Gaokerena to gnaw it down: but
two Kar Mahf (Farg. XIX, 42) keep watch and circle around the
tree, so that the head of one of them is continually towards the frog
(Bund. XVIII).

' We do all that is necessary for healing; we give, as Dastobar
(Dastfir), the necessary prescriptions; we recite the needed prayers.
—This section is a transition to the spell-medicine.

* This clause is borrowed, with some alteration, from Yasna

FARGARD XxX. 229

9 (23). ‘I drive away Ishiré and I drive away
Aghdiré; I drive away Aghra and I drive away
Ughra; I drive away sickness and I drive away
death; I drive away pain and I drive away fever ;
I drive away Sdrana and I drive away Sarastya;
I drive away Azana and I drive away Azahva; I
drive away Kurugha and I drive away Azivaka;
I drive away Duruka and I drive away Astairya;
I drive away the evil eye, rottenness, and infection
which Angra Mainyu has created against the bodies
of mortals.

10 (25). ‘I drive away all manner of sickness
and death, all the YAtus and Pairikas!, and all the
wicked Gainis 3,

11 (26). ‘A Airyam4 ishyé. May the vow-ful-
filling Airyaman® come here, for the men and women
of Zarathustra to rejoice, for Vohu-mané to re-
joice; with the desirable reward that Religion
deserves. I solicit for holiness that boon that is
vouchsafed by Ahura!

12 (29). ‘May the vow-fulfilling Airyaman smite
all manner of sickness and death, all the Yatus and
Pairikas, and all the wicked Gainis.’

[12. Yath4 ahd vairyé :—The will of the Lord is the
law of righteousness.

The gifts of Vohu-mané to the deeds done in this world
for Mazda. He who relieves the poor makes Ahura king.

XXXI, 4; the original text is, ‘May that strong power come to me,
by the might of which we may smite down the Drug |’

1 See Farg. XI, 9.

5. « Gai’ (Comm.), that is Gahi; cf. Farg. XVIII, 62, and Farg.
XXII, 2, note.— Clause ro is imitated from clause 12.

> On Airyaman, see Farg. XXII. Clauses 11-12 are borrowed
from Yasna LIV, 1, and form the prayer known as Airyama-
ishy6.

220 VEND{DAD.

Kem-na mazda :—What protector hast thou given unto
me, O Mazda! while the hate of the wicked encompasses
me? Whom but thy Atar and Vohu-mané, through whose
work I keep on the world of Righteousness? Reveal there-
fore to me thy Religion as thy rule!

Ke verethrem-g4:—Who is the victorious who will
protect thy teaching? Make it clear that I am the guide
for both worlds. May Sraosha come with Vohu-mané and
help whomsoever thou pleasest, O Mazda !

Keep us from our hater, O Mazda and Armaiti Spenta !
Perish, O fiendish Drug! Perish, O brood of the fiend!
Perish, O world of the fiend! Perish away, O Drug!
Perish away to the regions of the north, never more to
give unto death the living world of Righteousness 1]

FarRGARD XXI.

I (1). Praise of the holy bull.

II (2-3). Invocation addressed to rain as a healing power.

III a (4-7). Joint invocation addressed to the waters and to the
light of the sun.

III b (8-11). Joint invocation addressed to the waters and to the
light of the moon.

III c (12-17). Joint invocation addressed to the waters and to
the light of the stars.

IV (18-21). Spells against disease.

The largest part of this Fargard is filled with a uniform spell,
intended, as it seems, for the protection of lying-in women (δὲ 6-7,
1Ο-ΙΙ, 14-15), who are under the special care of Ardvi Sfra
Anéhita, the great goddess of the waters. That spell is repeated
three times, in a joint invocation to the sun, to the moon, and to
the stars respectively ; that strange association is perhaps owing to
the fact that both the light and the waters spring up from the
Hara Berezaiti and return there (see p. 232, note 1).

? See Farg. VIII, 19-20.

FARGARD ΧΧΙ. 231

I.

1. Hail, bounteous bull?! Hail to thee, bene-
ficent bull! Hail to thee, who makest increase!
Hail to thee, who makest growth! Hail to thee,
who dost bestow his part 5 upon the righteous faith-
ful, and wilt bestow it on the faithful yet unborn!
Hail to thee, whom the Gahi kills?, and the ungodly
Ashemaogha, and the wicked tyrant ¢.

II.

2 (3). ‘Come, come on, O clouds, from up above,
down on the earth, by thousands of drops, by myriads
of drops:’ thus say, O holy Zarathustra! ‘to de-
stroy sickness, to destroy death, to destroy the
sickness that kills*, to destroy death that kills, to
destroy Gadha and Apagadha *.

3 (9). ‘If death come after noon, may healing
come at eve!

‘If death come at eve, may healing come at night!

‘If death come at night, may healing come at
dawn ! .

‘And showers shower down new water, new earth,
new plants, new healing powers, and new healing.

IIT a.
4 (15). ‘As the sea Vouru-kasha is the gathering

1 The primeval bull who was created by Ormazd and killed by
Ahriman with the help of the Gahi.—Clause 1 is to be recited when
one meets an ox or any kind of cattle, Gr. Rav. 386.

* Possibly, ‘who dost kill the Gahi’ (by means of g6méz).

3 His daily food.

4 The wicked kills animals, out of mere cruelty, beyond his
needs (Yasna XXIX, 1; XXXII, 12, 14; XLVIII, 7).

δ᾽ Cf. Bund. III, 3, 6, 4. * Names of diseases.

232 VEND{DAD.

place of the waters’, rising up and going down, up
the aerial way and down the earth, down the earth
and up the aerial way *: thus rise up and roll along!
thou in whose rising and growing Ahura Mazda
made the aerial way.

5 (20). ‘Up! rise up and roll along! thou swift-
horsed Sun, above Hara Berezaiti, and produce
light for the world (and mayst thou [Ὁ man J] rise
up there, if thou art to abide in Garé-nmanem *)*,
along the path made by Mazda, along the way made
by the gods, the watery way they opened.

6 (23). ‘And the Holy Word shall keep away
the evil’: Of thee [0 child!] I will cleanse the
birth and growth; of thee [Ὁ woman !] | will make
the body and the strength pure; I make thee rich
in children and rich in milk ;

1 Waters and light are believed to flow from the same spring and
in the same bed: ‘ As the light comes in through Alborz (Hara
Berezaiti) and goes out through Alborz, so water also comes out
through Alborz and goes away through Alborz’ (Bund. XX, 4).
Every day the sun, moon, and stars rise up from Alborz, and every
day all the waters on the earth come back together to the sea
Vouru-kasha, and there collected come down again to the earth
from the peaks of Alborz (Gr. Rav. 431). As light comes from
three different sources (the sun, the moon, and the stars), the waters
are invoked three times, first in company with the sun, then with
the moon, lastly with the stars, as if there should be three dif-
ferent movements of the rain connected with the three movements
of light.

* Waters come down from the sky to the earth and rise back
from the earth to the sky (see Farg. V, 1g seq.)

* «If thou art a righteous man’ (Comm.)

“ The translation of this clause is doubtful.

5 The spell refers to the cleansing and generative power of the
waters ; cf. the invocation to Ardvf ϑῦγα, Farg. VII, 16: the waters
are supposed to make females fertile as they make the earth. This
spell was probably pronounced to facilitate childbirth.

FARGARD ΧΧΙ. 233

7 (27). ‘Rich in seed, in milk, in fat, in marrow,
and in offspring. I shall bring to thee a thousand
pure springs, running towards the pastures that give
food to the child.

III b.

8 (30). ‘As the sea Vouru-kasha is the gathering place
of the waters, rising up and going down, up the aerial way
and down the earth, down the earth and up the aerial
way:

‘Thus rise up and roll along! thou in whose rising
and growing Ahura Mazda made the earth.

9 (31). ‘Up! rise up, thou Moon, that dost keep
in thee the seed of the bull?;

‘Rise up above Hara Berezaiti, and produce light for the
world (and mayst thou [O man!] rise up there, if thou art
to abide in Garé-nm4anem), along the path made by
Mazda, along the way made by the gods, the watery way
they opened.

10 (32). ‘And the Holy Word shall keep away the evil :
Of thee [O child !] I will cleanse the birth and growth; of
thee [O woman !] I will make the body and the strength
pure; I make thee rich in children and rich in milk ;

11 (32). ‘Rich in seed, in milk, in fat, in marrow, and in
offspring. I shall bring to thee a thousand pure springs,
running towards the pastures that give food to the child.

IIl c.
12 (32). ‘As the sea Vouru-kasha is the gathering place

} There are, in the text, two words for ‘ milk,’ the one referring
to the milk of women, the other to the milk of cows.

* When the primeval bull died, ‘what was bright and strong in
his seed was brought to the sphere of the moon, and when it was
cleansed there in the light of the astre, two creatures were shaped
with it, a male and a female, from which came two hundred and
seventy-two kinds of animals’ (Bund. IV, X).

234 VEND{DAD.

of the waters, rising up and going down, up the aerial way
and down the earth, down the earth and up the aerial
way :

‘ Thus rise up and roll along! thou in whose rising
and growing Ahura Mazda made everything that
grows 1.

13 (33). ‘Up! rise up, ye deep Stars, that have
in you the seed of waters ?;

‘Rise up above Hara Berezaiti, and produce light for the
world (and mayst thou [Ὁ man!] rise up there, if thou art
to abide in Gar6-nmanem), along the path made by Mazda,
along the way made by the gods, the watery way they
opened.

14 (34). ‘And the Holy Word shall keep away the evil :
Of thee [O child !] I will cleanse the birth and growth ; of
thee [Ὁ woman 17 I will make the body and the strength
pure ; I make thee rich in children and rich in milk ;

15 (34). ‘Rich in seed, in milk, in fat, in marrow, and in
offspring. I shall bring to thee a thousand pure springs,
running towards the pastures that will give food to the
child.

16 (34). ‘As the sea Vouru-kasha is the gathering place
of the waters, rising up and going down, up the aerial way
and down the earth, down the earth and up the aerial
way :

‘Thus rise up and roll along! ye in whose rising
and growing Ahura Mazda made everything that
rises.

17 (35). ‘In your rising away will the Kahvuzi?
fly and cry, away will the Ayéhi*‘ fly and cry, away
will the Gahi, who follows the YAtu, fly and cry.

1 The plants that grow under the action of ‘ those stars that have
in them the seed of waters’ (cf. § 13).

3 Cf. Yt. XII, 29.

* “He who diminishes glory, Ahriman’ (Comm.)

4 ‘Sterility, Ahriman’ (Comm.)

\

FARGARD XXI. 235

IV.

[181. ‘I drive away Ishiré and I drive away Aghdiré ;
I drive away Aghra and I drive away Ughra; I drive
away sickness and I drive away death; I drive away pain
and I drive away fever; I drive away Sdrana and I drive
away S4rastya. I drive away Agana and I drive away
Azahva; I drive away Kurugha and I drive away Azivaka ;
I drive away Duruka and I drive away Astairya ; I drive
away the evil eye, rottenness, and infection which Angra
Mainyu has created against the bodies of mortals.

19. ‘I drive away all manner of sickness and death, all
the YAtus and Pairikas, and all the wicked Gainis.

20. ‘A Airyam4 ishy6:—May the vow-fulfilling Airya-
man come here, for the men and women of Zarathustra
to rejoice, for Vohu-mané to rejoice; with the desirable
reward that Religion deserves. I solicit for holiness that
boon that is vouchsafed by Ahura!

a1. ‘ May the vow-fulfilling Airyaman smite all manner
of sickness and death, all the Yatus and Pairikas, and all
the wicked Gainis.

22.‘Yatha ahd vairy6 :—The will of the Lord is the
law of righteousness !

‘Kem-n& mazd4:—What protector hast thou given
unto me...?

‘Ke verethrem-g4:—Who is the victorious who will
protect thy teaching . . .?

23. ‘Keep us from our hater, O Mazda and Armaiti
Spesta! Perish, O fiendish Drug! Perish, O brood of
the fiend! Perish, O world of the fiend! Perish away,
O Drug! Perish away to the regions of the north, never
more to give unto death the living world of Righteous-
ness! "]

1 δὲ 18-23=Farg. XX, 9-13.

236 VEND{pDAD,

FARGARD XXII.

It has already been seen that of all healers, the most powerful is
the one who treats with the Holy Word (Mathra Spenta), that is
with sacred spells (Farg. VII, 44). Of all sacred spells, the most
efficacious is the Airyama ishy6, which forms the fifty-fourth H4 of
the Yasna. This is expressed under a mythological form in the
following Fargard (cf. Westergaard’s Fragments, IV).

Angra Mainyu having created 99,999 diseases, Ahura applies
for remedy to the Holy Word (M&thra Speata; δὲ 1-5).—How
shall I manage? asks Mathra Spesta (§ 16). Ahura sends his
messenger to Airyaman with the same request.

This Fargard is unfinished or, more correctly, the end of it is
understood. Airyaman comes at once to Ahura’s call, and digs nine
furrows. It is no doubt in order to perform the Barashnfim ’, by
the virtue of which the strength of the demon and of the demon’s
work will be broken. The Fargard ends therefore with spells
against sickness and against death, added to the usual spells of the
ordinary Barashnim.

I,

1. Ahura Mazda spake unto Spitama Zarathustra,
saying: ‘1, Ahura Mazda, the Maker of all good
things, when I made this mansion *, the beautiful,
the shining, seen afar (there may I go up, there
may I arrive!)

2 (5). ‘Then the ruffian looked at me*; the
ruffian Angra Mainyu, the deadly, wrought against
me nine diseases, and ninety, and nine hundred, and
nine thousand, and nine times ten thousand diseases.
So mayst thou heal me, thou most glorious M&thra
Spexta !

3 (8). ‘Unto thee will 1 give in return a thou-

1 See Farg. ΙΧ. 3 «Τῆς Garétman’ (Comm.), Paradise.

5. And cast on me the evil eye; ‘it was by casting the evil eye

on the good creatures of Ormazd that Ahriman corrupted them’
(Eznig, Refutatio Haeresiarum II). Cf. Farg. XX, 3.

FARGARD XXII. 237

sand fleet, swift-running steeds; I offer thee up a
sacrifice,O good Saoka!, made by Mazda and holy.

‘ Unto thee will I give in return a thousand fleet,
high-humped camels; I offer thee up a sacrifice,
O good Saoka, made by Mazda and holy.

4 (12). ‘ Unto thee will I give in return a thou-
sand brown oxen that do not push; I offer thee
up a sacrifice, O good Saoka, made by Mazda and
holy.

‘Unto thee will I give in return a thousand
females big with young, of all species of small
cattle; I offer thee up a sacrifice, O good Saoka,
made by Mazda and holy.

5 (16). ‘And I will bless thee with the fair
blessing-spell of the righteous, the friendly blessing-
spell of the righteous, that makes the empty swell
to fulness and the full to overflowing, that comes
to help him who was sickening, and makes the sick
man sound again.

6 (20). ‘ Mathra Speata, the all-glorious, replied
unto me: “ How shall I heal thee? How shall J
drive away from thee those nine diseases, and those
ninety, those nine hundred, those nine thousand,
and those nine times ten thousand diseases ?”’

II.

7 (22). The Maker Ahura Mazda called for
Nairy6é-sangha*: Go thou, Nairyé-sangha, the
herald, and drive towards the mansion of Airya-
man, and speak thus unto him:

* The Genius of the good eye; see Farg. XIX, 37, and note.
* The messenger of Ahura Mazda. He is a form of Atar, the
Fire (Yasna XVII, 11 [68]).

238 VEND{DAD.

8 (23). Thus speaks Ahura Mazda, the Holy
One, unto thee:

‘I, Ahura Mazda, the Maker of all good things, when
I made this mansion, the beautiful, the shining, seen afar
(there may I ascend, there may I arrive !)

9 (24). ‘Then the ruffian looked at me; the ruffian
Angra Mainyu, the deadly, wrought against me nine
diseases, and ninety, and nine hundred, and nine thousand,
and nine times ten thousand diseases. So mayst thou heal
me, O Airyaman, the vow-fulfiller !

10 (26). ‘Unto thee will I give in return a thousand
fleet, swift-running steeds; I offer thee up a sacrifice,
O good Saoka, made by Mazda and holy.

‘Unto thee will I give in return a thousand fleet, high-
humped camels ; I offer thee up a sacrifice, O good Saoka,
made by Mazda and holy. :

11 (30). ‘Unto thee will I give in return a thousand
brown oxen that do not push; I offer thee up a sacrifice,
O good Saoka, made by Mazda and holy.

‘Unto thee will I give in return a thousand females big
with young, of all species of small cattle. I offer thee up
a sacrifice, O good Saoka, made by Mazda and holy.

12 (34). ‘And I will bless thee with the fair blessing-
spell of the righteous, the friendly blessing-spell of the
righteous, that makes the empty swell to fulness and the
full to overflowing, that comes to help him who was
sickening, and makes the sick man sound again.’

III.

13 (38). In obedience to Ahura’s words he went,
Nairyé-sangha, the herald; he drove towards the
mansion of Airyaman, he spake unto Airyaman,
saying :

14 (38). Thus speaks Ahura Mazda, the Holy
One, unto thee: ‘I, Ahura Mazda, the Maker of
all good things, when I made this mansion, the

FARGARD XXII. 239

beautiful, the shining, seen afar (there may I go up,
there may I arrive !)

15 (39). ‘Then the ruffan looked at me; the
rufian Angra Mainyu, the deadly, wrought against
me nine diseases, and ninety, and nine hundred, and
nine thousand, and nine times ten thousand diseases.
So mayst thou heal me, O Airyaman, the vow-
fulfiller !

16 (40). ‘ Unto thee will I give in return a thou-
sand fleet, swift-running steeds; I offer thee up a
sacrifice, O good Saoka, made by Mazda and
holy.

‘Unto thee will I give in return a thousand fleet,
high-humped camels; I offer thee up a sacrifice,
O good Saoka, made by Mazda and holy.

17 (44). ‘ Unto thee will I give in return a thou-
sand brown oxen that do not push; I offer thee
up a sacrifice, O good Saoka, made by Mazda and
holy.

‘Unto thee will I give in return a thousand
females, big with young, of all species of small
cattle; I offer thee up a sacrifice, O good Saoka,
made by Mazda and holy.

18 (48). ‘And 1 will bless thee with the fair
blessing-spell of the righteous, the friendly blessing-
spell of the righteous, that makes the empty swell
to fulness and the full to overflowing, that comes to
help him who was sickening, and makes the sick
man sound again.’

IV.

19 (52). Quickly was it done, nor was it long,
eagerly set off the vow-fulfilling Airyaman, towards

240 VEND{DAD.

the mountain of the holy Questions', towards the
forest of the holy Questions.

20 (54). Nine kinds of stallions brought he with
him, the vow-fulfilling Airyaman 3,

Nine kinds of camels brought he with him, the
vow-fulfilling Airyaman.

Nine kinds of bulls brought he with him, the
vow-fulfilling Airyaman.

Nine kinds of small cattle brought he with him,
the vow-fulfilling Airyaman.

He brought with him the nine twigs*; he drew
along nine furrows ‘.

[215 ‘I drive away Ishiré and I drive away Aghfiré;
I drive away Aghra and I drive away Ughra; I drive
away sickness and I drive away death; I drive away pain
and I drive away fever; I drive away Sdrana and I drive
away Sarastya; I drive away Azana and I drive away
Azahva ; I drive away Kurugha and I drive away Azivika ;
I drive away Duruka and I drive away Astairya. I drive
away the evil eye, rottenness, and infection which Angra
Mainyu has created against the bodies of mortals.

22. ‘I drive away all manner of sickness and death, all
the YAtus and Pairikas, and all the wicked Gainis.

23. ‘May the vow-fulfilling Airyaman come here, for
the men and women of Zarathustra to rejoice, for Vohu-

1 The mountain where ‘ the holy conversations ’ between Ormazd
and Zoroaster took place (cf. Farg. XIX, 11).

* According to Framjf, ‘He brought with him the strength of
nine stallions,’ to infuse it into the sick man (cf. Yasht VIII, 24).

* That is to say, ‘the nine-knotted stick’ (Framjf; cf. Farg.
IX, 14).

᾿ fs perform the Barashndim, ‘the great service of the Nirang-
Din, through which all evil, moral and natural, including evil
passions, disease, and death will be removed’ (Wilson, The Parsi
Religion, p. 341).

δ From the Vendidéd Sada ; as Farg. XX, 9-13.

FARGARD XXII. 241

mané to rejoice; with the desirable reward that Religion
deserves. I solicit for holiness that boon that is vouch-
safed by Ahura.

24. ‘May the vow-fulfilling Airyaman smite all manner
of sickness and death, all the Yatus and Pairikas, and all
the wicked Gainis.

25. ‘Yatha ahd vairy6:—The will of the Lord is the
law of righteousness. The gifts of Vohu-mané to the
deeds done in this world for Mazda. He who relieves
the poor makes Ahura king.

‘Kem-na mazd4:—What protector hast thou given
unto me, O Mazda! while the hate of the wicked en-
compasses me? Whom but thy Αἴας and Vohu-mané,
' through whose work I keep on the world of righteousness ὃ
Reveal therefore to me thy Religion as thy rule!

‘Ke verethrem-g4 :—Who is the victorious who will
protect thy teaching? Make it clear that I am the guide
for both worlds. May Sraosha come with Vohu-mané and
help whomsoever thou pleasest, O Mazda!

‘Keep us from our hater, O Mazda and Armaiti Spenta!
Perish, O fiendish Drug! Perish, O brood of the fiend!
Perish, O world of the fiend! Perish away, O Drug!
Perish away to the regions of the north, never more to
give unto death the living world of Righteousness !’]

(4) | R

Digitized by Google

FRAGMENTS OF THE NASKS.

R 2

Digitized by Go ogle

I.
WESTERGAARD’S FRAGMENTS.

These are the fragments, nine in number, published by Wester-
gaard in his edition of the Zend-Avesta (pp. 331-334).

I.

This formula, according to a modern Ravdyat, is recited while
putting on new clothes.

1. Along with Vohu Mané, Asha Vahista, and
Khshathra Vairya, pronounce thou, for the men
and women of the holy Zarathustra!, a word of
celebration and sacrifice, with a modest (9) voice.

2. Pronounce thou that word, O Zarathustra, for
sacrifice and prayer unto us, the Amesha-Spentas?,
that thereby sacrifice may accrue unto the Waters
and the Plants, and unto the Fravashis of the
righteous, and unto the Yazatas of the spiritual
world and of this world, divine creatures, beneficent
and holy.

II.

Fariptn Yast.

The following formulas are exactly conceived in the style of the
Yast formulas. The Iranian Hercules, Thraétaona-Faridfin, as
conqueror of Azi Dah4ka, is invoked against brigands.—Aszi being

> For the faithful.

3 The Amesha-Spentas, presiding over the different regions of
nature, may be supposed to furnish the substance, of animal or
vegetable origin, of which clothes are made. Cf. Fragments to Vd.
XVIII, 2. ὶ

246 FRAGMENTS OF THE NASKS.

a Serpent, Thraétaona appeared as well in a medical as in an heroic
character: his Fravashi is invoked against itch and other diseases
(Yt. XIII, 131), and his name is invoked in Tavfds (talismans)
against illness, fever, and poison.

1. Fravarané. I confess myself a worshipper of Mazda,
a follower of Zarathustra, one who hates the Daévas and
obeys the laws of Ahura ;

For sacrifice, prayer, gratification, and glorification [unto
Havani, ἃς.

Khshnaothra. Gratification unto the Fravashi
of the holy Thraétaona, son of Athwya.

Yath4 ahd vairy6.—The Raspi: The wish of the Lord...
(let this Zaotar proclaim it !)

The Zét : Is the rule of Righteousness. Let the righteous
man who knows it proclaim it!

2. We sacrifice unto Thraétaona, son of Athwya,
holy, master of holiness, to save the pious wor-
shippers from the brigand, from the robber, from
the Karapans'.

3. Yatha ahd vairy6.

Yasneméa. I bless the sacrifice and prayer and
the strength and vigour of the Fravashi of Thraé-
taona, son of Athwya.

Ashem voht. Ahmiai raéska?.

III.
VisPA HUMATA.

A prayer which it is recommended to recite every morning, after
the prayer of the Havan-gah, and every night before going to bed.

1, All good thoughts, all good words, all good
deeds I do willingly.

All evil thoughts, all evil words, all evil deeds
I do unwillingly.

1 ¢ The blind,’ those who are blind to the Law of Ahura.
? The same formula as Yast III, 19.

I. WESTERGAARD’S FRAGMENTS. 247

2. All good thoughts, all good words, all good
deeds will reach Paradise.

All evil thoughts, all evil words, all evil deeds
will reach Hell.

And all good thoughts, all good words, all good
deeds are the badge of the righteous for Paradise.

IV.

GLORIFICATION OF THE AIRYAMA ISHYO PRAYER.

This fragment is the twenty-third and last Fargard of one of the
G&thic Nasks, the Varshtm4nsar, which was a commentary in
vulgar Zend on the GAtha texts. Its Pahlavi translation is found
in the Dinkart, IX, 46. See the Airyama Ishyé itself, Yasna LIV,
Vendidad XX, 11.

1. The Airyama Ishyé I declare, O pure Spitama,
the greatest of all words; I created it as the most
triumphant of all words. That is the word that
the Saosyamts ' will pronounce.

2. Through it, I proclaim it, O Spitama, I become
sovereign over my creation, I, Ahura Mazda; and
through it Angra Mainyu, of the bad religion,
shall lose the sovereignty over his own creation,
O Spitama Zarathustra.

3. Angra Mainyu shall hide under the earth;
under the earth shall the demons hide. The dead
shall rise up, life shall come back to the bodies and
they shall keep the breath.

V.

This fragment is composed of two series of invocations which
differ only in the same manner as the Lesser Sirdéza differs from

1 The great saints of Mazdeism, whose virtue and merits are to
bring about the decisive victory of Ahura over Angra Mainyu and
the production of the resurrection.

248 FRAGMENTS OF THE NASKS.

the Greater one, that is to say, the first is introduced by the
word Khshnaothra '*, and the second by the word yazamaidé*.
These are two forms of Khshnfiman for a Darfin celebrated on the
Bahram day for the benefit of a member of the family who is
travelling.

1. [Khshnaothra. Gratification] to Ahura Mazda,
bright and glorious ;

To the Amesha-Spentas ;

To the well-shapen and tall-formed Strength ;

To Verethraghna, made by Ahura, and to the
crushing Ascendant ;

To the Safety of the roads ;

To the golden instrument® and to the Saokezta
mount, made by Mazda;

To all the Gods.

2. We sacrifice (yazamaidé) to Ahura Mazda,
bright and glorious.

We sacrifice to the Amesha-Spextas ;

We sacrifice to the well-shapen and tall-formed
Strength ;

We sacrifice to Verethraghna, made by Ahura,
and to the crushing Ascendant ;

We sacrifice to the Safety of the roads ;

We sacrifice to the golden instrument and to the
Saoketa mount, made by Mazda;

We sacrifice to all the holy [Gods].

VI.

These are the formulas recited in the preparation of the gtv4m
(the milk that mixed with urvaram and hém makes the paré-
hém). Those formulas are found in the Pahlavi Commentary to
the Nirangistén, ὃ 68. The milch-goat which is going ta yield the

1 Not expressed; the object is in the genitive case.

3 ‘We worship, we sacrifice to’ (the object being in the accu-
sative case).

* See Khérshéd Nydyis, 8 (Zend-Avesta, part ii).

I. WESTERGAARD'S FRAGMENTS. 249

milk, is introduced into the Urvis-gaéh, whereupon the Mobed, after
reciting three Khshnaothra and one Ashem vohQ, pronounces the
Fravariné in the honour of the present Gah and of the animal
which is milked.

Fravarané. I confess myself a worshipper of
Mazda, a follower of Zarathustra, one who hates

the Daévas, and obeys the laws of Ahura; [for
sacrifice, prayer, gratification, and glorification unto
HAvani, &c.]

Khshnaothra. Gratification, for sacrifice, prayer,
gratification, and glorification,

[If there is only one animal :]

To the Body of the Bull’, to the Soul of the
Bull; to thy soul, to thee (tava), O Beneficent
Bull.

Yatha ahd vairyé. The will of the Lord, &c....

[If there are two of them :}

To the Body of the Bull, to the Soul of the Bull;
to the soul of you both (yuv4kem), O Beneficent
Bulls.

Yath4 ahd vairyé..

[If there are three of them :]

To the Body of the Bull, to the Soul of the Bull ;
to your soul (yushmAkem), O Beneficent Bulls.

Yatha ahd vairyé...

VII.

These are the formulas pronounced during the preparation of the
holy water or Zaothra. They are found in the Pahlavi Commen-
tary to Nirangistan, ὃ 48.

The Mobed, taking in hand the two Zaothra cups, recites a
Khshnaothra to the waters.

? Gaus has become the general name of all animal species.
Cf. Vd. XXI, 1, ἢ. 1.

250 FRAGMENTS OF THE NASKS.

1. Khshnaothra. Gratification, for sacrifice, prayer,
gratification, and glorification,

To the Good Waters! and to all the waters
created by Mazda;

To the great Sovereign Apim Ναρδα 5, and to
the water created by Mazda;

To thee, O Ahurdni*, [Ὁ Water] of Ahura!

Yatha aha ναϊγγό.

[He puts the two cups on the surface of the water and
says :]

2. We praise thee, O Ahurdni, [Water] of Ahura;
we offer unto thee good sacrifices and good prayers,
good offerings, offerings of assistance.

[Then he dips them, takes them up and puts them
upon the Urvis-stone while he pronounces the following
words :]

Yazatanim, thw4, ashaonim, kukhshntsha, us-
bibarami, rathwaséa berezat6, gathdoska srAvayédid :
‘I take thee up, may’st thou gratify the holy Gods
and the great Ratu.—Let him sing the Gathas !’

VII.

The following fragment, the text of which is most corrupt and
defies translation, seems to be a curse to destroy an enemy.

1. May he perish in the year, in the month!

I, worshipper of Mazda, desire to make him perish
by my spells. If a man utter them, the evildoer
shall perish thereby quick and soon . . . May none
be seized by that Drug!

* The waters of the present sacrifice.

* See Yasts and Sirézas, p. 6, n. 1.

* The waters of the bowl from which the priest draws water.
Cf. the Guimet Zend-Avesta, i, 409, n.2; 416.

I. WESTERGAARD'S FRAGMENTS. 251

PL a τον ὡς when Mahrkdsha’ shall perish
and the army of the Drug shall be thrown down
and broken.

IX.

This fragment is as corrupt as the preceding one. It seems to
be meant as a glorification of the Ahuna Vairya.

1. Yatha ahd vairyé.

Give, O Mazda, the desired reward?,—a royalty
befriending what is good?,—the desired reward that
Religion deserves‘.

2. Yathé ahd vairyé. This is the Word pro-
nounced by Mazda, the lordly Word, the M&thra
Speata, the undestructible and unfailing; the vic-
torious, evil-destroying, healing Word; the victorious
Word pronounced by Mazda; which utters and
uttered health ; victorious amongst all.

Bede atmos In it were uttered strength, victory,
health, healing, prosperity, waxing and increase,
according to that word in the Gathas: ‘all that can
be wished for by your loyal servants®,’

He who relieves the poor makes Ahura King’.

47. Let all the World of the Good Principle listen to this
sacrifice, to this prayer, to this gratification, to this glori-
fication !

We sacrifice to the pious Sraosha.

We sacrifice to the Great Master, Ahura Mazda....

1 Mahrkfisha, the demon who is going to send the deathly
winters in prevision of which Yima is ordered to build the Var (see
Vd. 11, 22 and notes).

3 From Yasna XXXIV, 14a. * Yasna LI, 1a.

* Yasna LIV, 1 (Airyama ishy6).

δ Yasna LXV, 14 (=L, 11d).

* The last line of the Ahuna Vairya.

7 Yasna LXX, 6-7. Ἶ

II.

ZEND FRAGMENTS IN THE ZEND-
PAHLAVI FARHANG.

The oldest Zend dictionary in existence, the so-called Zend-
Pahlavi Farhang or Oyum-yak Farhang', contains a number of
Zend: sentences or fragments of sentences, which are adduced as
instances of the Zend words. They amount to the number of
seventy, of which forty-eight are new. We thought it necessary
to give the translation of these forty-eight fragments only. The
indications of pages refer to the printed edition.

1 ἃ (pp. 6-7). aédha. The skin on the head.

There are two, one greater and one lesser, as it is said in
the Nikatdm?:

Which is the greater aédha ?—That one which is
on the posterior part of the skull.

Which is the lesser one ?—That one which is on
the anterior part of the skull.

1b(p. 7). The head (vaghdhanem) of a man.

One bone of the skull.

' Haug-Hoshangji, An Old Zend-Pahlavi Glossary, Bombay,
1867.

2 The Ntkatfm is the fifteenth Nask, the first of the seven
Legal Nasks. It contained thirty Fargards, the third of which,
named Réshistan (a treatise on the wounds), gave an enumeration
of the divers members of the body, numbering seventy-six. The
fragments 1 ἃ-Ὦἃ Ὁ are very likely taken from that Fargard.—For
an analysis of the Nikatfm, see Dinkart VIII, ch. 16-20 (in
West, Pahlavi Texts, IV).

II. ZEND FRAGMENTS. 253

All the strokes that [have pierced] the skull are
counted [tan4fahr]!.
The others shall pay the 4vara * penalty.

2a (p. 9). With victorious eloquence.

2b. A fine, well considered, well balanced, obe-
dient ὃ speech.

2c. An honest man who knows how to speak,
for instance, a wise man who makes intercession *.

2d. One whose words are accepted.

3 (p. 11). Sovereign, unopposed.

4 (p. 11). Good renown here below, and long bliss
to the soul ὅ,

5 (p. 11). All the bodily world shall become free
from old age and death, from corruption and rot,
for ever and ever ®.

6 (p. 12). A horse of first value, amongst the
finest of the country, is as much as four oxen and
four cows three years old.

7 (p. 12). As much as this earth.

1 Which implies a punishment of two hundred Sraosh6-éara na
strokes. The words in brackets are wanting in the text: they are
supplied from the Pahlavi translation.

3 The Avara or khér penalty: thirty strokes with the Sraoshé-
arana (Vd. IV, 30, 31).

* In accordance with the instructions of the Ratu or Dastfr.

4 Who makes Gadangéi: see Tahmuras’ Fragments, XLVII,
note.

® Good renown in this world and bliss in the other. Cf. Yasna
LXII, 6; Yast XVII, 22, and Tansar’s letter to the King of
Tabaristan : ‘He may be called a great king who takes more to
heart the weal of the future than the present time, in order to
deserve a good name in this world and a good seat in the next.’
(Journal Asiatique, 1894, I, 512-513).

* Cf. Yast XIX, 11, 23, 89 ; XXIV, 45.

254 FRAGMENTS OF THE NASKS,

8 (p. 12). The smallest of those stars is as large
as the head of a man of middle size’.

9 (p. 12). An ashti in front, as much in depth *.

10 (p. 13). There where the sun rises.

11 (p. 13). There where Ahura Mazda will give
you prosperity.

12 (p. 14)". He who to a plaintiff does not proffer

place, ordeal, and time of appointment ¢ ;

and all the operations of justice, conformable to
the law and the rule, worked out by the Ahu and
the Ratu, according to the laws of Asha Vahista...

13 (p. 14). He who says to a man: Make amends
unto me.

14 (p. 14). When two men appoint a time®...

15 (pp. 14-15). As long as he has life.

16. And the young Gayé-Maratan*.

17. In the time when those men were, O Zara-
thustra !

* «Amongst the stars (says the Greater Bundahish), the larger
ones are as large as a Aakai-house(?); the middle stars are as
large as a cah4rak4n naptishu(?); the lesser ones are as large
as the head of a domestic ox. The moon is as large as a riding-
ground, two hasars long; the sun is as large as Iran-Vég’ (thus
in Anaxagoras’ astronomy the sun has the dimensions of Pelo-
ponnesus)—From a comparison between the Greater Bundahish
and the Zend passage quoted in the Farhang it appears that the
measurement of the stars was discussed several times and not
without slight variations in the Avesta (most likely in the cosmo-
logical Damdat Nask).

3 Cf. Vd. XIII, 30.

* This fragment and the two following seem to be taken from
the Nikatim Nask.

4“ The defendant, if conscious of his innocence, will propose that
he should go through the whole process of one of the judicial
ordeals.

δ᾽ For an ordeal.

* Gayé-Maratan, Gayémard, the first man. Cf, Yt. XIII, 87.

II, ZEND FRAGMENTS. 255

18 (p. 15). To the lesser man pone to the greater
one, commandment (?).

19. On went Pourusaspa, on go these sons of
_ Thraétaona’s(?).

20. He makes himself guilty of the yata sin’.

21a (p. 16). A year's delay for a viré-mazé con-
tract 3,

21b. They ὃ boiled up, they fell back.

22. yaétus zaémané (?)

23. yaosina surahé (?)

24. Let one pluck stems, three stems 4.

25. The edge of a razor.

26. If they have come [or have not come].

27. The progeny and son of Ahura Mazda.

28 (p. 17). The several sorts of corn.

29. I offer up the sacrifice to the Frazdanava
waters °.

30. Who is the judge who knows the law ?

It is the one who sees the due decision 5.

31 (p. 18). And clothes magnificently wrought.

32. Lands fit for tillage.

33 (ρ. 19). All the agreements in the world,

34 (p. 23). ... happiness with his eyes’.

35 (p. 30). Goods carried by force.

36 (p. 31). gathwé-stakad.

1 YAta, yt: the sin of breaking a man’s leg.

* A contract to the amount of a man (valued 190 istirs= 500
dirhems).

5. The waters. 4 For the Baresman (Yasna LVII, 6).

5 A river or lake in Saistan, where Vishtaspa sacrificed to the
Goddess of Waters (Yt. V, 108).

* He sees the right and legal decision which results from the
facts of the case.—Cf. West, Pahlavi Texts, IV, 64, note.

7 This refers to the good eye, to some beneficent being who sends
luck with his look: cf. Yt. XIX, 94, and reversely Yasna 1X, 29.

256 FRAGMENTS OF THE NASKS.

37. thwdm khratus (?)

38. Which, recited to Mazda, protects the end’.

39 (p. 38). The fire of Ahura Mazda receives food
three times in summer, twice in winter?; thus does
the fire of the faithful man *.

40 (p. 39). Fifteen sheep, their hind-feet.

41 (p. 40). Anywhere in this world.—Whosoever
in the bodily world——Whatsoever of the world of
the good principle.

42 (p. 41). &vaiti aétshaya (Κ΄. aétashaya).

43. As much as twelve steps amtare thwam (?)

44. Twice a Dakhsmaiti is a Yugyasti 4,

Twice as much as a HAthra is a Tafara ὅ.

45 (p. 42). From the coming of the light*...

46 (p. 43). The longest day is the day of twelve
HaAthras 7.

47. The shortest HAthra is of three words *.

1 This refers perhaps to the Ashem Vohd, which, being recited
by a man with his dying breath, saves his soul (Yt. XXI, 15).

* The fire is fed three times a day in summer, at the three Gahs
of the day; only twice in winter, as in winter there are only two
Gdhs, the Rapithvin being included in HAvan.

δ There will be two meals in winter, one in the morning,
another in the evening. In summer there is a third meal, at
noon (cf. Yasna IX, 11).—The passage thirty-nine is taken from
the Sakatfim Nask (cf. West, Pahlavi Texts, IV, 480).

“ A Yugyasti being 16,000 paces, a Dakhsmaiti is 8,000 paces
(cf. West, ibid. 56, note).

* A Hathra being 1,000 paces, a T'adara is as much as 2,000 paces.

* The coming of the light (raosanghdm fragati) is the name of
the last watch of the night.

7 Hathra is a measure for time as well as for space. ‘A summer
day (says the Bundahis, XXV, 5) is of twelve hAsars; a winter
day is of six hdsars.’

* The uses and values of the Hathra are most diverse: as a
measure for short intervals of time, it is the time needed to pro-
nounce three words.

II. ZEND FRAGMENTS. 257

48. Three steps of that sort of steps '.
Here is for the judge, here is for the witness *.
Here is for the suit, here is for the suitors.

1 The complete meaning of the sentence would seem to be:
‘The judge and the witness stand in a circle of three steps’ (Far-
hang).

3 The Farhang has: ‘All the speeches of the suit ought to be
held within three steps; and both pleaders—both defendant and
plaintiff—should stand within a circle of three steps ;’ so that every-
body may hear distinctly the whole of the debate.

[+] 5

Ill.

ZEND FRAGMENTS QUOTED IN THE
PAHLAVI COMMENTARY OF THE YASNA.

Yasna IX, 1, 33.
Mithré zay4d Zarathustrem.
‘Mitra armis (?) Zoroastrem . . .

These words are found in the Commentary to the beginning of
the Hém Yast: Haoma approached Zarathustra ‘while he was
washing the fire-altar and singing the Gathas,’ and Zarathustra asked
him who he was. The Commentary here observes that Zarathustra
had recognised Haoma; ‘as it appears from the passage, Mithr6
zayad Zarathustrem, that he knew him, that he had already had
appointments with most of the Izeds and was well acquainted with
them.’—That passage, quoted as usual by its first words, is very
likely taken from the Spand, the Nask occupied with the legend of
Zoroaster.

’

Yasna IX, 1, 4.
amereza gayéhé stfina.

This quotation refers to the time when everybody will be im-
mortal without a body. It may be translated by conjecture.

‘ The column of life? [made] marrowless.’

Yasna IX, 8, 27.
Κὸ thwim yim Ahurem Mazdim.—‘ Quis te,
Ahura Mazda... ?’

This quotation comes after the description of the three-headed

1 The first Arabic number refers to Geldner’s, the second to
Spiegel’s edition.
3 The spine.

III ZEND FRAGMENTS. 259

serpent, Asi Dahaka. Its beginning reminds one of a similar and
perhaps identical question in Vendidéd XVIII, 61: Κὸ thwim
yim Ahurem Mazdim mazistaya inti inaoti, ‘Who grieves thee,
Ahura Mazda, with the sorest grief?’

. YASNA IX, 11, 35.
K hshvaépaya vaénaya bareshna (or barenus).
The horned serpent, Azi Srvara, whom Keresdspa killed,
had yellow poison, a thumb thick, streaming over its body,
khshvaépaya vaénaya bareshna, ‘by the anus, by the nose,
by the head (?).’

YASNA XVII, 55 (ed. Spiegel).
apagayéhé.— Privation of life...

First word of a quotation which appears in passages intended
either to prolong life and deprecate the death of a friend (generally
under the form: may there be no room for apagayéhé, XLI, 7;
XLII, 1), or to wish death to an enemy (XLV, 4; XLVIII, 10;
LII, 8; LXI, 10; ed. Sp.)

YASNA XXXI, 20b (ed. Spiegel).
visha#a (=vishdadéa, ‘also of poison,’ at the end
of XLVIII, 11 d, in the best MSS.)

Descriptive of the bad food supplied to the wicked in hell, the
vishaydadka vish-gaitay4adka of Yt. XXII, 36.

Yasna LVI, 1, 1 (ed. Spiegel).
baréithré-taézem.—See Fragments at Vd. XVIII,

14, 33 (Sp)
Yasna LXIV, 48 (ed. Spiegel).

paddhavé za4vare gava aza srima.
A corrupt quotation in the MSS., from Yt. XVI, 7.

ΙΝ.

ZEND FRAGMENTS QUOTED IN THE
PAHLAVI COMMENTARY OF
THE VENDIDAD.

VEND{DAD I, 21.
δϑὸ ramé-daitim ndéid aogé-ramistam.
‘A place that gives pleasure, though not absolute
pleasure.’

This refers to the present condition of the countries, marred by
Ahriman’s operations ; every man finds his own country delightful,
however much its charm may have been spoiled by Ahriman.

paoirtm bittm.—‘ Firstly, secondly.’

‘Firstly, the good operation was done for that country ;
secondly, after the Genius of the Earth had done all its
operations in that country, the work of opposition came
against it. In other terms, two things: one at the time of
creation, the other afterwards.’

4ad ahé paityarem.—‘ Then to this an opposition.’

mash πιὰ rava shatham haittm.—(?)

VEND{DAD I, 4.
It is known that [in the ordinary course of nature]
there are seven months of summer and five of
winter?

1 The last five lines in note 2, page 3 above are to be
replaced by the following: Clause 2, in the Vendfd4d Sada, is
composed of Zend quotations in the Commentary: for which, see
below, Fragments to the Vendidad.

2 Whereas in Airyana Vaég6 there are ten months of winter
and two of summer.

lV. ZEND FRAGMENTS, 261

VENDIDAD I, 15.
From there! they come to kill and strike at heart,
and they bring locusts as many as they want.

VENDIDAD I, 16.
vaédhanghé ndid uzédis*—Of knowledge, not of
love (9).
Refers to ‘Ragha of the three races, the native
place of Zoroaster’s mother.

VEND{DAD I, 19.
‘From the Eastern river to the Western one’
(=Yt. X, 104).

VENDIDAD I, 20.
‘And the taozya (?)* oppression of the country.’

VENDIDAD II, 6 (see above, p. 12, note 1).

‘Although Yima did not teach the law and train pupils,
he was nevertheless one of the faithful and a holy man,
and rendered men holy too (?).’

‘That he was one of the faithfulé appears from this
passage:

ὁ From the Haétumant country (Saistén). See above, Vd. I, 15,
note I.

3 The word dah&k4i, found only in K%, is probably an unfor-
tunate accretion to uzéis read as azdis.

* Ragha knows the truth, but does not like it. Unbelief is
dominant there (Vd. I, 16).

* According to the greater Bundahis, taosya means tAgtk,
‘ Arabic.’ Arab tribes were established in the basin of the Rangha
(the Tigris) long before the Arab conquest.

δ᾽ véh-din, a member of the Zoroastrian community (though
prematurely so).

262 FRAGMENTS OF THE NASKS.

mriidhi tad mathwem yad aéméid γὸ daéva.—
“ Say that formula which even the Daévas...”

>

‘That he was holy! appears from this passage :

“We sacrifice to the Fravashi of the holy Yima,
son of Vivangha¢”’ (Yt. XIII, 130).

‘That he rendered men holy too (?)* appears from this
passage:

abareshnva paséaéta asfra mashydkaéiby6*.’

The Commentary then proceeds to state that Yima lost by his
sin the gift of immortality, and remarks that Gim and K4fis were both
created immortal (a-6sh) and became mortal by their own fault.

‘For Gim this appears from the following passage :

“Soon he changed this‘ to death by the fault of
his tongue®.”’

‘For K4ds it appears from this passage :

“Thereupon he® let him flee away; whereupon
mortal he became ’.”’

1 ahlav, that is, ‘one of the blessed.’

5 Literally, ‘he put the distinctive character of it in the body
of man.’

5 Literally, ‘without a head, afterwards, without a chief, for
men.’

‘ His immortality.

5 “When he took delight in words of falsehood and error’ (Yt.
XIX, 34); when he claimed the name and the worship of a god.

* Neryosengh, who was in the act of putting K4ds to death.

7 A quotation from the Sfitkar Nask, in which the legend of the
greatness and fall of Kai-K4fs was told in full detail. Kaf-K4fis
had become king of the seven Karsvares of the Earth (cf. Yt. V,
46), and all demons and men were obedient to his word; he built
seven palaces in the middle of Alborz, one of gold, two of silver,
two of steel, two of crystal; and if men, broken down by age and on
the point of breathing their last, were taken round his palace, they
recovered at once strength and youth. But the demons, whom he
kept in bonds, took counsel how to get rid of him ; and to achieve

IV. ZEND FRAGMENTS. 263

VENDIDAD II, 16.

The Commentary infers from the threefold proceeding of Yima
towards the South that, on entering upon any new enterprise, one
must go three steps southwards and recite an ahuna vairya.

‘ That his creation [of the earth] became more beautiful
[towards the South] appears from the passage :

usehistad gaus barad danhus.—“ The ox rose up,
the land bore [fruits].”’

‘That one must recite an Avesta text appears from the
passage in the Pa[sd]shdrdn?:

srira ukhdha vagau saisangham.—?’

‘ That that text is the Ahunvar appears from the passage
Ahuné vairy6 2’

his ruin inspired him with a disgust of his earthly sovereignty and
ἃ longing for the Kingdom of the Gods. Accordingly he went over
Alborz with an army of demons and wicked men, and rushed down
to the border of Darkness: there he erected a statue of clay to the
Fortune of the Kaianides. Then he entered into a struggle with
the Gods, and the Creator recalled to himself the royal Glory of
the Kaianides, and Kats’ army fell from above down to the earth;
K4s himself being carried along the Frakh-kart Sea (the Caspian
Sea). Anda man, closely united to him, ran after him, and after
that man ran the messenger of Auhrmazd, Neryosengh. And that
man, who was the still unborn Kai-Khosray, cried out: ‘ Kill him
not, O Neryosengh! For if thou killest him, there will be no
destroyer of the chief of Tfran: for to this man Sy4vakhsh shall
be born, and to Sy&vakhsh, I, Kai-Khosrav, shall be born, who
am going to destroy Tfrin and its king and its armies.’ Ner-
yosengh, rejoiced by these words, thereupon let Kaf-Kafs away ;
thereupon he became mortal (Dinkart IX, 22, 4-12).

1 Perhaps the Pasfis-haurvastén Fargard in the Ganb&-
sar-nigat Nask (West, Dinkart VIII, 23, ὃ 19 ὃ).

3 Perhaps the passage meant is Vd. XI, 3: ‘The Ahuna Vairya
preserves the person of man.’

.

264 FRAGMENTS OF THE NASKS.

VEND{IDAD II, 20a (Westergaard).

‘Then Yima drew to a close the holy first millen-
nium of years’,

VENDIDAD II, 20b.

avaiti bazé6.—‘ Of the same thickness .. .’

‘That Gim, three times, made the earth as large as it
was before, appears from the passage :

avaiti bizé.’

VeENDIDAD II, 20c.

‘ Auhrmazd kept this world for three thousand years in
a spiritual shape; for three thousand years he kept it in
a material shape, but without any opposition; three thousand
years elapsed from the coming of the Opposition to the
coming of the Religion ; three thousand years will elapse
from the coming of the Religion to the resurrection. As
follows from the passage :

vantem zrvanem mainyava stis ashaoni data as.

“How long did the holy creation remain in a
spiritual form ?”’

VENDIDAD III, 14.

noid makhshi-beret6.—‘ Nor brought by flies’
(=Vd. V, 3; see above, p. 50).

γὸ visad aétayim? zaothrim 4tarem ἃ frabaréid.

‘It appears from this passage that if a man throw his

' For three times three hundred years Yima had governed and
increased the earth: the last century of his millennial reign was
passed in building and organising the Var. (Cf. above, p. 14,
note 1.)

* a€taydm in MI and Β' (West); Spiegel has a€yam, Wester-
gaard has a€vim.

Ιν. ZEND FRAGMENTS. 265

dast-sh6! into the water, it is as if he had thrown héhr
into the fire.’

γαῖμα narem duséa zaretem.—‘A righteous man
bowed down with age’ (see the passage given in full
in the Tahmuras Fragments, § 38).

‘It appears from this passage that throwing héhr into
water or fire is as bad as casting nasA (dead matter) on
one of the faithful.’

paoiryA upaiti paoiryA nishasta.—‘ For the first
time he comes near unto her, for the first time he
lies by her’ (= Vd. XVI, 15).

VEND{DAD III, 15.
γᾶ nars 4v4-aothremahé yatd.—?

Words inserted in the London manuscript (L*‘) after the word
husk6-zemétememéa, as also in Vd. V, 46.

VenpipAp III, 27.
badha idha Afras4ni danhubyé.—?

VEND{DAD III, 40.
yoi heati ainhau zemé kanenti.
‘ Those who bury [corpses] in this earth.’

y6 nars ashaoné iririthushé zemé kehrpa nikainti.

‘He who buries the corpse of a righteous man who
has departed .. .’

This passage is quoted by Vind4d-gfishnasp, as establishing that

for every one of the worms that eat up the buried corpse, the man
who did the burying is liable to a tanafQhr penalty.

1 The water in which he has washed his hands.

266 FRAGMENTS OF THE NASKS.

VENDIDAD III, 42.

spayéiti—‘ It takes away.’

An abridged expression of the principle that the Zoroastrian
religion has an atonement for every crime, and that it takes away
his sin from the man who confesses and expiates it (see Vd. III,
41 seq.)

para kavahm4d nered.—‘ Away from any man.’

ndid maram pairistem.—. . .?

vanghavé mananghé.—‘ To Vohu Mané.’

thiryanim dahyunim.— Of the Turanian nations.’

‘ Gé-gishnasp said : “In every religion there are righteous
men, as appears from the passage—Of the Turanian
nations ;”’ (that is to say, from the passage : ‘ We worship
the Fravashis of the holy men of the Turanian nations ;’
Yt. XIII, 143).

VEND{DAD IV, 1.

yad πᾶ kasvikaim4ina.— The man who [entreated
by one of the faithful,] does not [give him] anything,
be it ever so little, [of the riches he has treasured
up] (quoted from Vd. XVIII, 34).

yavad νὰ aété vaéa framrvana maéthemnahé vai
pairi geurvayéiti.

‘While he pronounces these words: “85 long as
he keep in his house (his neighbour's property), as
though it were his own”’ (Vd. IV, 1).

VEND{DAD IV, το.

nava drugaiti khshathraéiby6.

‘The Mihir-drug (the man who does not keep
his word) does harm; nava drugaiti khshathraéiby6
(khshéithraéibyé ?),’

That is to say, the evil consequences of his perjury extend to
nine cities around; he ruins his own city and the neighbouring
ones (cf. Mihir Yast, 18).

IV. ZEND FRAGMENTS. 267

West proposes to translate khshathraéiby6 ‘ guardianships, hold-
ings of property, sardarih.’ ‘The breach of promise subsists in
one’s offspring (zfy&k, Ml), nava drugaiti khshathraéibyé, “it
deceives for nine holdings of property,”’ that is to say, for nine
generations. West observes this would agree with Neryosengh’s
definition of nabanazdista. It agrees also with the next quota-
tion :

nereby6 hé dadrakhti—[That sin] ‘takes root in
men.

‘The sin of perjury subsists in the child born after the
perjury: nereby6é hé dadrakhti.’

pairi aogastaré6 zt ahmad—‘It becomes more
violent than that (or thereby).’

VeEND{DAD V, 2, 4.
dayata daitya pairisti (read pairista).—‘ Give law-
ful, well-examined wood".’
vitasti-drag6 frarathni-drag6.—' On a Vitasti all
around [if the wood be dry], on a FrdrAthni all
around [if it be wet],’—An abridged quotation from
Vd. VII, 29.

VENDIDAD V, 7.
yézi vasen mazdayasna zim raodhayen.
‘If worshippers of Mazda want to till that piece
of ground again’ (from Vd. VI, 6).

On the text: ‘ When a man goes away, it is by the will of Fate
he goes’ (Vd. V, 9), the Commentary observes :

‘The boon that has not been destined for a man never
comes to him, as appears from the passage :

᾿ Wood perfectly dry and ready for the fire; cf. Vd. XIV, 2,
note 4.

268 FRAGMENTS OF THE NASKS.

gairi masé anghé aétahé.—. .

‘The boon that has been destined for him comes to him
through his own active merit :

δηγὸ eredvé-zamg6 Avarend.—‘ Another man, of
a steady leg!, [conquers] glory.”

‘He loses it by his own fault 5:
dad Avarenéd frapiryéiti—‘ He loses his Glory.”

‘If evil has been destined for him, he can repel it through
his own active merit :

“1 see no way to kill Spitama Zarathustra], “s
great is the glory of the holy Leroi * va.
XIX, 3).

aéshaméa naraim.—‘ Of these men...

29

VEND{DAD V, 19, 21.
Aaiti hezti urvaranim saredha.—‘ How many sorts
of plants are there?’ . . . . ὍΝ
anghvam daénim.—‘ His soul and his religion®,’

VENDIDAD V, 34.
‘Let no man alone by himself carry a corpse’
(=Vd. III, 14).
‘[If the Nasu] has [already] been expelled’ (= Vd.
VII, 30).

VEND{DAD VI, 26.
baré aspé ναζὸ rasé.—baré applies to horse-riding,
vaz6 applies to chariot-driving.

’ A sign of strength and agility (Yasna LXII, 5; Yt. X, 61).

* Like Gim or KA&tis; see above, p. 262.

5. His life, the whole of his actions, judged from the peel
point of view.

IV. ZEND FRAGMENTS. 269

VEND{DAD VII, 43.

bivakayéhé.

This seems to be the name given in the Rat-d&t-ft Nask to two
passages in the Vendidad on medical examinations and doctors’ fees
(Vd. VII, 36-40; 41-43), or to a passage in that Nask treating of
the same subjects.

stavané va phiti paidhi davaisné va.—?

VeEND{DAD VII, 52.
δὲ 53-54 in the Vendidad Sada are composed of quotations
in the Pahlavi Commentary in support of δὲ 51, 52: ‘He who
should pull down Dakhmas, even so much thereof as the size of
his own body, his sins in thought, word, and deed are remitted as
they would be by a Patet (paititem) ; his sins in thought, word,
and deed are atoned for (uzvarstem).’

paititem u vaé-urvaitis u yaééa (read yavaésa).—

‘ Patet and right of speech and for ever and ever'.’

‘Wherever the Avesta has paititem, or vaké-urvaitis, or
yaéka (read yavaésa), it means that the margarz4n sinner
has a tan4fahr sin suppressed and a merit (karfak) of
the same value substituted for it.’

adhaga henti paret6-tanunam syaothnanam uzvar-
stay6.—‘ And these are the ways of undoing deeds
that make one peshétanu.’

yathaéa dim ganad Spitama Zarathustra yim viptem
va.— And if he kill the sodomite, O Spitama Zara-
thustra !’ (cf. p. 113, n. 4).

‘From this passage it appears that killing a sodomite is
equal to paititem.’

1 Paititem represents the formula, ‘his sins in thought, word,
and deed are remitted as they would be by a Patet.’—vaké-urvaitis
appears to stand for some formula meaning that the sinner is
henceforth vaké-urvaitis, that is to say, his word recovers authority
(cf. Afringén Gahanb4r, VIII b).—yaééa (read yavaééa) means that
his sin is cancelled for ever.

270 FRAGMENTS OF THE NASKS.

yaska dim ganad Spitama Zarathustra vehrkem
_ yim bizazgrem daévayasnem peshé-tanvé.—‘ And he
who should kill, O Spitama Zarathustra! a two-footed
wolf, a Daéva-worshipper, for a peshétanu deed.’

‘From this passage it appears that killing an infidel
(anér-é) is as much as yavaééa, that is to say, his sin is
rooted out of him [for ever].’

vak6-urvaitis.—‘ The right of speech.’

haithim ashavana bavatem.—‘ Both become mani-
festly holy!.’

vispem tad paiti framarezaiti dusmateméa.

[The celebration of the Avesta office] ‘cleanses
the faithful from every evil thought,’ [word, and
deed]? ...

The following quotations refer to the balance of deeds, the rules
of which are stated in the Ard& Virdf:

‘For every one whose good works are three Sréshé-
Aaranam more than his sin, goes to heaven; they whose sin
is more, go to hell; they in whom both are equal, remain
among these Haméstagan till the future existence 5.’

‘Gé-gdshnasp says: during the sitésh ‘, sin and merit
are compared :

yad hé avad paourum ubgyéité.—“ If it outweighs
so much...”

‘If sins outweigh the merits by three Srésh6-aranam, [he
shall stay] in hell till the day of resurrection :

4tare vanghaud vanad.—?

‘If sins and merits are equal, [he shall stay] in the
haméstagan.

1 Their salvation is assured.

3. Cf. Vd. ΠῚ, 42.

5 Arda Viraf VI, 9-11.

4 The sadis, or the three nights that follow death.

IV. ZEND FRAGMENTS, 271

ham-y4saiti—[The man in whom falsehood and
purity] “meet equally” (= Yasna X XXIII, 1c).

‘If the merits outweigh the sins by three Sréshé6-aran4m,
[he shall go] to the heavens :

ainhau Atare vanad.—?

‘If he has offered up a sacrifice, his merits are above his
sins by one tanafdhr, and he goes to the Garéthmfn :

aétahé thnasad dbishanguha.—?

‘ Afrag says: the words

avavadkid γαῖμα hvé peresahé
show that more than one tanafdhr is needed. Some say
four tanafdhrs are needed :

γὸ tdiryAbis.—“ Qui quartis.”

tishram khshapanim.—[The tortures] “of the
three nights?.”’

VEND{pDAD VII, 72.
yézi aésham pataréd ishare-staitya.— If their fathers
at once...’

The Pahlavi text is too corrupt for the connection between the
quotation and the Zend text to be clear.

VeEnp{pAp VIII, 22, 74.

yatha makhshyau perenem yatha νὰ aperenahé.—
‘As much as a fly’s wing, or of a wingless . . .’ (Ὁ)

44. Burning a corpse is a capital crime. [8 it allowable to burn
the living?

‘Gé-gfishnasp said: If it is for punishment, it must be
done

yad ahmi (or hama) ava (avi) ndi@ aoshem nadhé
saosunkayé.— In such a way that death should not
be produced by burning.”’

2 Cf. Yt. XXII, 19-36; or Bundahis XXX, 16.

272 FRAGMENTS OF THE NASKS.

VEND{DAD VIII, 80.

The domestic fire smites the demons only at midnight; the
Bahr4m fire, if called by its name Bahram (Varahran, victorious),
smites them by thousands at every moment. That appears from the
passage :

aogaitii—‘ He calls him. . -

VEND{DAD VIII, 103.
fravairi (τ. frakairi) frakerenaod vdstré verezyéid.
—‘ He may then sow and till the pasture fields’ (cf.
below, Vd. XIX, 41).

Venp{pAD IX, 32.
nava vibaézva drag6.—'A space of nine Vibazus
square’ (Vd. IX, 2).
pankadasa zem6 hamkanayen.— Fifteen times
shall they take up dust from the ground’ [for him
to rub his body; Vd. IX, 30}

‘If the man who is being cleansed does not perform the
pazkadasa, the whole of the operation is null and void.’

Venp{pAp XII, 7.
kainind Avaté puthrem.—‘A young woman [who
kills] her own child...
This is very likely a quotation, similar to Vd. XV, 10, which crept
from the old Commentary to Vd. XII, now lost, into the Sada
text.

VeEND{pAD XIII, 9.

If a man kill a dog, the dogs that guard the Kinvad
bridge will not help him against the demons in his passage
from this world to the next. ‘Some mean thereby the
divine keepers of the bridge,

yayau asti anyd Rashnus Razist6.—‘ Of whom

1»?

one is Rashnu Razista'.

1 See Yast XII.

IV. ZEND FRAGMENTS. 273

VeNDiDAD XIII, 34.

vaéibya naéma¢ibya.—‘ By the two sides’ [of the
collar they shall tie it; Vd. XIII, 30}.

VENDIDAD XIII, 48.
spanahé.—‘ Of the dog-kind.’

VENDIDAD XV, το.

‘If an unmarried woman bear a child, without fault of
her own, and a relation, to save her honour, acknowledges
the child, and the members of the family acquiesce in it,
from that time they shall protect her,

avavata aogangha yatha yad pazsa naré.—“ With
as much energy as five men.” ’

VENDIDAD XVIII, t.
‘The paitidana or padém? falls by two fingers below
the mouth. That appears from the passage :
baé-erezu-frathanghem. ..—‘“ On a length of two
fingers.”

VEND{DAD XVIII, 2.

baé-erezu 4i ashdum Zarathustra.—‘ By two fingers,
O holy Zarathustra!’ (see preceding fragment).

‘The serpent-killer (khrafstraghna, m4r-kGin) may be
made of any substance ; leather is better, as appears from
the passage :

Vohu Manangha ganaiti apeméid Angré Mainyus.
—“ He repels Angra Mainyu with Vohu Mané*.”’

1 See above, p. 172, note 10.
* Vohu Mané as the Amshaspand of cattle; see above, pp.
215-216, note 6.

[4] T

274 FRAGMENTS OF THE NASKS.

VEND{pDAD XVIII, 14.
baréithré-taézem.—‘ His sharp-pointed weapon.’

Said of Sraosha, ‘who goes through the bright Avaniratha
Karshvare, holding in his hands his sharp-pointed weapon’ (Yasna
LVII, 31).

Avt&' frashusaiti Sraoshé ashyé.—‘The pious,
sovereign Sraosha advances’ [over Arezahi and
Savahil.

VENDIDAD XVIII, 44.
‘ As large as the top joint of the little finger’ (Vd.
VI, 10).

VENDIDAD XVIII, 70.
The word afsmanivau ? is interpreted :
yad amtare veredhka marega (W. asma-rega ; read
sparega (?)= Persian siparz).—‘' What is between
the kidneys and the spleen.’

VENDIDAD XIX, 41.

nazdistad danhAvéd yaozdathrya4d haa frakairé
frakerenaod vAstré verezyéid pasus-fvarethem gavé
Avarethem.— When he has been cleansed in the
next inhabited place, he may then sow and till the
pasture fields, as food for the sheep and food for
the ox.’

1 λυιᾷ is the P4zand transcription of khfitai, translating 4hfirya.

* afsmanivau, entrails (?); see above, p. 207, note 2.

5 Quoted, in an abridged form, in Farg. VIII, 103, with reference
to the unclean man who finds himself in the country, far from any
inhabited place.

V. TAHMURAS' FRAGMENTS.

These fifty-three Zend fragments, of which only ten were already
known, are found in a sort of Pahlavi catechism of questions and
answers, contained in a manuscript belonging to the well-known
Pahlavi scholar, Tahmuras Dinshawji Anklesaria, at Bombay, who
most kindly let me have a copy of the Zend texts. These texts are
quotations introduced into the answers in support of the dogmatic
statements contained in those replies; and sometimes they are not
given in full, but only announced by their first or some other
typical words. We had not the whole of the treatise at hand,
so that the circumstances of which the Zend quotations were
explanatory are unknown. However, the Pahlavi translation which
accompanies the Zend text, and which, in the cases when the
quotation is abridged, is more complete than the fragment given,
offers generally sufficient help for a correct understanding of the
original.

Tahmuras’ manuscript is Irani (written in Persia): it was finished
on the rgth day (Farvardin) of the 8th month (Avan) of the year
978 after the 2oth year of Yazdgard, that is to say, in 1629, by
FrédQn Marzpan. It was copied from his father’s copy of a manu-
script written by Gépatshah Rustam, who himself transcribed from
a manuscript by Kai Khosrav SyAvakhsh, who lived in the last
quarter of the fifteenth century. The text is sufficiently correct
to allow of the task of translation, as most of the barbarous
forms, in which it is not deficient, generally find their explanation
in the Pahlavi translation. Though we have already published
the text in our French translation of the Avesta, yet as it has not
been hitherto incorporated in any general edition of the Avesta,
we have thought it useful to have it reprinted here, for the use of
those who have not access to the editio princeps. As to the
Pahlavi translation, which was our principal and best guide in the
interpretation of the text, we beg to refer to the Commentary in
our French Avesta, where it is given in full.

ν. TAHMURAS’ FRAGMENTS.

V.
1. Mazdau avad od ol vakhshad mananghau
(Yasna ΧΧΧΙ, 6 c).
VI.
2. Frétdis vispais Zanvaté frafra perettm (Yasna
XLVI, τὸ e).
VII.
3. Vehrkai hizvim adadhaiti γὸ razrazdai (read
azrazdai) m&threm 4isté.

VIII.

4. Μὰ &is ad ve dregvaté m&thras#4 gista sds-
nausé4 (Yasna X X XI, 18 a).

5. Azt dem4nem visem va shdéithrem νὰ dahyfm
va Add (ibid., b).

6. Dusita#4 marekaéé4 atha ts rdst4k s4zddm
snaéthisa (ibid., c).

1 The missing paragraphs are those which contain no Zend
quotations.

* Mazda reigns in man when Good Thought (Vohu Man6) is
predominant in him; that is to say, he reigns in the righteous and
through the righteous.

® ¢ All those whom I shall impel to address their prayers to you,
O Ahura Mazda!’ that is to say, all those whom I shall win to
Ahura’s worship.

‘<The Aharmék (the heretic): thereby the Aharmék grows
more violent in the world’ (Comm.)

V. TAHMURAS’ FRAGMENTS.

Vi,
1. For Mazda reigns according as Vohu Mand? |
waxeth (Yasna X X XI, 6 c).

VI.

2. For all of them ὃ shall a path be opened across
the Kinvad bridge (Yasna XLVI, 10 e).

VII.

3. He gives a tongue to the wolf‘, who imparteth
the Holy Word to the heretic ὅδ,

VIII.

4. Hearken not to the Law and the Doctrine in
the mouth of the unrighteous ° ;

5. He would bring unto the house, the borough,
the district, and the country

6. Misfortune and death. Teach him with the
thrust of the sword 7! (Yasna X XX], 18).

* A quotation from the Nfrangistén, or rather Erpatistén; see
below, Nirang. § 17.

* ‘Hear not the Avesta and Zand (the Holy Scripture and its
interpretation) from the mouth of the heretic’ (Comm.)

7 The good old principle of king Saint-Louis: ‘ Nulz, se il
n’est trés bon clers, ne doit disputer ἃ aus (the Jews); mais li hom
lays, quant il ot mesdire de la loy crestienne, ne doit pas défendre
la loy crestienne, ne mais de l’espée, de quoy i doit donner parmi
le ventre dedens, tant comme elle y peut entrer’ (Joinville). The
word rfist4k, in the text, must have been a Pahlavi gloss to the
Avesta shéithrem in ὃ 5.

278 FRAGMENTS OF THE NASKS.

IX.

7. Padiryéhé mithéhitahé thri maésma shaman
ashamad ;

8. Bithyéhé khshavash thrityéhé nava tdiryéhé
thrt νὰ azaiti sraoshééaranaya astraya.

X.

9. Néid marahé πόϊα gahikayau néid sind ndid
hukhshathrahé ndéid daévayasné néid tanuperethahé.

ΧΙ.

10. Hishemné νὰ aungh4né νὰ dathané νὰ barem-
πὸ va vazemné νὰ aiwydsté atha ratufris (Niran-

gistan, § 37).

XII (Nirangistan, § 109).
11. Vangharestaskid maghneiitaséid sravaybis,

12. Yézii isté nédid isti ndid ashavanem ainishtis
Ast4rayéiti.
XITI-XVI.

XIII.—13. Humad (read ahumad) ratumad vahis-
tem vaoéata Spetama Zarathustra,
14. Keméid angheus astvaté adi.

,

1 It is not likely that a ‘false word’ means here a ‘lie;’ it means
more probably a verbal mistake in the recitation or study of the
Avesta text, which, when accidental, is atoned for by géméz; but
when repeated, through want of attention, is punished with the
Sraosh6-éarana.

3 The same as g6méz or nfrang-din.

5 As long ashe wears the Kosti and Sadere (Vd. XVIII, 54).

4 § 10 = Nirangistén 37.

5 «Even if he wear not the Kosti and Sadere, even if stark

ν. TAHMURAS’ FRAGMENTS. 279

IX.

7. At the first false word! he shall drink three
sips of maésma ?;

8. At the second, six; at the third, nine; at the
fourth he shall be smitten with three strokes of
the Sraoshé-4arana or Astra.

X.

g. Neither of a snake, nor of a whore, nor of
a hound, nor of a wild boar, nor of a Daéva-wor-
shipper, nor of a Pesétanu.

XI.

10. Standing, or sitting, or lying down, riding or
driving, so as he wears the girdle’, he has gratified
the Lord ‘.

XII.

11. Even uncovered and naked he will chant,

12. If hehave the means®, If he have no means,
his poverty shall not be counted for unrighteousness
to the godly ©

XITI-XVI.

XIII.—13. Declare that the most excellent of all
things, O Spitama Zarathustra! is to have an Ahu
and a Ratu 7,

14. For every man of this world here below.

naked, he will chant (that is, he will celebrate the festivity), ifhe can’
(Comm.)

5 §§ 11-12 = Nfrangistan 109.

7 There is no well-ordered society that does not rest upon the
authority of the prince and the priest, the temporal Lord (ahu =
kh&t4i) and the spiritual Lord (ratu = magfpat, dast6bar).—
Sometimes the ratu is also called ahu.—Cf, § 72-74.

280 FRAGMENTS OF THE NASKS.

15. Mareztem verezamtem sikhshentem sd#ayan-
tem paitesheztem gaéthaby6 astvaétibyé ashahé.

XI1IV.—16. Anaunghé aratvéd aistem ;

17. Duzanghavé.

XV.—18. Noid zt sis asradshyanim tanunim
ashahé urva Aithiai vidaiti.

19. Néid kayadhem hazdaraité.

XVI.—20. Zad (read yad?) daénayau mazda-
yasnois sravoé.

21. SrAvaydis stadta yésnya.

XVII.

22. M& zt ahmi nm4né πιὰ anhé visé m4 ahmi
zantavd m& anhé danhvé frim vadsata mam yim
Ahurem Mazdam,

23. Yatha mé néid 4tars Ahurahé Mazdau fryd
anghad naa ashava frayé-humaté frayéd-hdkht6
frayd-hvarsté.
XVIII.

24. Tanu-mazé ashayditi γὸ tanu-maz6 biraoshad
{read draoshad).

25. Tanu-mazé zi aétyaméid ashayam pfré (read
pafré).

26. Yau πόϊα yava mith6 mamné nédid mithé
vavaka néid vavareza.

XIX.
27. Aéibyd yé id atha verezyin yath4 td astt
(Yasna XXXV, 6; Sp. 18).

1 “For the man who has no guide, being unable to do good
works according to the advice of his Dastébar, cannot redeem his
soul with his holiness; that is to say, cannot undo his evil deeds
with good deeds’ (Comm.) Cf. §§ 24-26.

* δὲ 22-23=§§ 85-86.

ν. TAHMURAS’ FRAGMENTS. 281

15. (An Ahu and a Ratu) studious and communi-
cant, learning and teaching, loving with a love for
ever renewed, in the bodily world of Righteousness.

XIV.—16. (Declare) that the worst of all evils is
to have no Ahu and no Ratu ;

17. Or to have an evil Ahu.

XV.—18. For the soul of them who have no
guide! can never offer up a merit to expiate a sin.

19x ee. 2% RVI. 20,21... eo ee oe 2

XVII.

227, Say not they treat me friendly, me, Ahura
Mazda, in the house, in | the borough, in the district,
in the country,

23. Where they treat not friendly the Fire of me,
Ahura Mazda, and the holy man, rich in good
thoughts, rich in good words, rich in good deeds ὃ,

XVIII.

24. He must accomplish an act of merit of the
value of a tanu-mazé‘, he who hath committed a
falsehood of the value of a tanu-mazé.

25. For he layeth up the merit of a tanu-mazé,

26. While he never sinneth a sin of a tanu-mazé,
in false thoughts, in false words, in false deeds.

XIX.
275. [That which a man or a woman knoweth
clearly to be right, let him or her declare as he
knoweth it, let him enact it, let him teach it]

> Cf. Srésh Yast 14.

* Tanu-maz6, lit. ‘of the value of a tanu-peretha,’ means a deed
evil or good, which deserves or redeems a tanu-peretha (tanafdhr)
penalty (200 strokes with the Sraosh6-Aarana).

δ δὲ 27-28=Yasna XXXV, 6-7.

282 FRAGMENTS OF THE NASKS,

28. Ahura zt ad vi Mazdau yasneméa vahmeméa
vahistem (ibid. 7; Sp. 19, 20).

XX.

29. Im& 4d ukhdha vasau Ahura Mazdau ashem
manyau vahyau fravaéé4mau (Yasna XX XV, 9;
Sp. 24).

30. Thwi&m ad aésham paity4staremé#4 fradahsta-
remé&4 dademaidé (ibid. 9 ; Sp. 25).

31. [Asha] ashd ada [read ashaadéa] ha#a vang-
heusé4 mananghé vangheuséa khshathr4d (ibid. 10 ;
Sp. 26).

XXI.

32. Niwyéiti zt Spetama Zarathustra 4tars Ahurahé
Mazdau haa yashtibyé aiwyé.

33. Manayen ahé γαῖμα na snaithis asné nigh-
matem paiti-vaéndid,

34. Ishim νὰ arshtim νὰ fradakhshtanam νὰ avad
paiti papayamné,

35. Vidv4 avad hava khrathwa yézi πιὰ hau na
ava snaithis aéi ava asnavad vi mam urvaésayad
astaka ustanaka.

XXII.

36. Yaska mé tayauséa hazahtséa vivapauséa viva-
rauska draoginé-baretauséa zaéthrau frabarad,

Ὁ §§ 29-31= Yasna XXXV, 9-10.

3 The whole of the sacred words, ‘the Religion of Auhrmazd ἢ
(Comm.)

* «From thee of all the Amshaspands we receive most’ (know-
ledge and truth) (Comm.)

* Ahura is the best and most demonstrative teacher ; (cf. Yasna
LI, 3c).

5 The first three Amesha Spentas.

ν. TAHMURAS’ FRAGMENTS. 283

To others who shall perform it in their turn, even
as he or she hath declared it.

28. Now, that which we consider as the best of
all things, O Ahura Mazda! is prayer and sacrifice
offered to Ahura Mazda.

XX.

29'. And these words 5, O Ahura Mazda! we utter
with the perfect intention of holiness.

30. And amongst them (the Amesha Spemtas),
we look chiefly unto thee, to grant unto αι ὃ and to
instruct us 4;

31. For more than Asha, more than Vohu Mand,
more than the righteous Khshathra ὃ [thy glorifica-
tion is above all glorification . .1.

XXII.

32. For, O Spitama Zarathustra! the fire of Ahura
Mazda trembles in front of boiling water δ;

33. Like a man who seeth a weapon which comes
nigh him,

34. Or an arrow or lance, or a stone from a sling,
and who avoideth the blow,

35. Saying to himself: ‘If that man strike me with
his weapon, my body and soul will part asunder.’

XXII.
36. And he who offers me the libations of a thief’,
or a robber, or a ravisher,. . . or libations offered

by a liar,

4 For fear of its boiling over. If it does so and extinguishes
the fire, the person in charge is guilty of a tanu-peretha sin
(Saddar XLVIII).

7 The priest who offers me libations for a thief.

284 FRAGMENTS OF THE NASKS.

37. Dizad zi! m&m avavata dakhsha y tha ana
mashy4k4 angrahé mainyeus astiséa.

XXIII.

38. Sterenditi ana avava starem aina yatha narem
ashavanem dusé4 zaretem uparad naémad nasus adi
ava thravid.

39. Naééa paséaéta had πᾶ ahmad haga gataod
isaéta frashdtéid ndéid apashitbid thrayam Aina ga-
man&m.

XXIV.

40. Aévayakid aésmé-bereité aévayakid baresmé-
stereiti,

41. Barezyé ashava zarahé his drugem.

42. Fradh4iti ashem

43. Vispem ashavanem vahistem ἃ ahdm ἃ
baraiti

44. (cf. § 74) Sh4tem dadaiti urvanem ashaond
irtritanahé.

XXV, XXVI.

XXV.—45. Hausa ithra Spitama Zarathustra
takhmandm tavéist6 paiti-gasad γὸ aéta hiskyata his-
kyAnadétemem paiti-gas4d,

46. Arem maiti mata mamné arem mdkhti (read
dkhti) khokhti (read hOkhti) arem varsti hvaresta.

? «A man burning with fever’ (which is a fire sent by Ahriman).

* This fragment, which refers to the same subject as fragment
XXI, is quoted in an abridged form in the Pahlavi Vendfdéd III,
14 (see Fragments to the Vendfd4d), to show that throwing héhr
(water soiled) into water or fire is as bad as casting nas& (dead
matter) on one of the faithful.

* The old man defiled with the Nasu.
. ‘* As he cannot venture into contact with the faithful till he has
been purified (cf. Vd. VIII, 35 sq.)

5 It looks as if the five quotations of which this fragment is

V. TAHMURAS’ FRAGMENTS: 285

37- He burneth me with the same burning that
burneth a man possessed by Angra Mainyu’.

XXIII *%

38. And he sins towards the Fire the same sin as
if he cast the Nasu upon a righteous man bowed
down with age;

39. And thenceforth from that place, such a one®
shall not go three steps forwards nor three steps
backwards ¢.

XXIV °,

40. Fora single gift of wood, for a single offering
of Baresman,

41. The Righteous is exalted and the Drug is
weakened.

42. For by such things waxeth the Asha °,

43. And every Righteous man is borne up to
Paradise,

44. And joy is given to the soul of the Righteous
man who has departed 7.

XXV, ΧΧΥῚ ".

XXV.—45. Such a one, O Spitama Zarathustra !
shall arrive there as the strongest of the strong,
who here below most powerfully impelleth the
righteous unto good works,

46. To think perfect thoughts, speak perfect
words, and do perfect deeds.

composed did not form a continuous sentence. Only the last three
seem to form a coherent whole.

5 The Pahlavi translation adds here: ‘ waxeth the flock, waxeth
the fire,’ as if the Zend text were incomplete. Cf. Vd. III, 3.

7 CE. § 74.

* The general meaning of these two fragments is that the man
who impels his brethren to do good will enter Paradise.

286 FRAGMENTS OF THE NASKS.

XXVI—47. Hau aithra (read ithra) Spetama
Zarathustra ukhdhdé-vaéam ukhdhé-vasastemé paiti-
gasad drughiméa driviméa arathwyé-bereté baremné

48. Hvam id ahmi hvam 4id khshathré avad
Aéista.

49. Yénhé vakanghé nemanghé spnathrem (read
khshnaothrem).

50. Ahishti (read Akhshti) sahethrem (read sakh-
ethrem).

51. Armaité darethrem.

52. Frarditi viidtm.

53. Ainitis aésé vahs (read vakhs).

XXVIL.

54. Kad té asti Ahunahé vairyéhé haithim ?

55. Paiti-sé ukhté Ahuré Mazdau mané ba vohu
Zarathustra ad adyemnem ad adyamnad khrataoda;

56. Zazusu vispaésu vanghusd zazusu vispaésu
ashé-4ithraésu.

1 There above, in the heavens.

3 ¢ That is to say, he has made much gatakgébih (gfdang6i)
for the sake of the poor, men and women’ (Comm.) Making
g4dang6i is collecting money for the poor, or for any pious work.
If a man come to me and say, ‘I have no work to do, give me
work,’ and I apply to somebody else who gives him work, I have
done gédang6i, and the merit is the same as if I had given it myself
(Saddar XXII).

5 In his sphere of influence.

4 The celebrated Dastfir under Shahp@hr II, the last editor of the
Avesta: cf. General Introduction.

5 A treatise lost, in Pahlavi.

® The five following disconnected lines are abridged Zend quota-
tions, answering to the five terms of Atdrpat’s phrase, and refer
each to one of the five virtues that are recommended.

ν. TAHMURAS FRAGMENTS. 287

XXVI.—47. Such a one, O Spitama Zarathustra !
shall arrive there! as the best of intercessors, who
here below intercedeth for the poor man and the
poor woman in their distress ? ;

48. Who doeth it himself and teaches it to others
in his kingdom ὃ.

The blessed Atarpat, son of Mahraspand‘, in his In-
struction toa disciple’, says: ‘Be a man of prayer; a
man of peace, a man of perfect piety, a man of liberality,
and without rancour. These are the virtues one must
acquire, as it is said in the Scriptures:

49°. .. . whose words of prayer rejoice [the gods] 1.

50. Teaching in peace *.

51. In perfect piety keeping (Religion)*.

52. Science in giving 19,

53. His word is without rancour ™.’

XXVII.

54. In what fashion is manifest thy Ahuna
Vairya 1? ?

55. Ahura Mazda made answer: By Good
Thought in perfect unity with Reason, O Zara-
thustra !

56. Taking all good things, taking all that is the
offspring of the Good Principle 13,

7 Answering to the words, ‘man of prayer,’ in Atdrpat’s sentence.

5 Answering to the words, ‘ man of peace.’

® Answering to the words, ‘man of perfect piety.’ Cf. Vp. II, 5
(Sp. 10).

0 Answering to the words, ‘man of liberality.’

1 Answering to the words, ‘and without rancour.’

11 The Zoroastrian prayer κατ᾽ ἐξοχήν (Vd. VIII, 19, note 2). The
question amounts to: ‘How does it become clear that a man is
devoted to religion ?’ (Comm.)

15 Doubtful.

288 FRAGMENTS OF THE NASKS.

XXVIII.

57. Mananghaséa ahumaiti (read humaiti) hizvaséa
hakhta zastayaséa varsti arathwyé-varsti (read rath-
wy6-varsti).

58. Nazdyé ahmi Zarathustra azem yd Ahuré
Mazdau vispahé angheus astvaté mamanauséa
vakaska shéthnaga,

59. Yatha aungha (read naungha) haga gaosaéibyé
yatha νὰ gaosa haa thranghibyé.

X XIX.

60. Garadis hadnem (read haomem) Zarathustra
bisareméa thresareméa yatha thresarem nitemem.

XXX, XXXII.
XXX.—61. Vispaé#a amtare ashem upa haush-
tuayau,
62. Fraored frakhni (read frakhshni) a6i man6
zarazdatéid anghuyad haéa.
XX XI.—63. Vispau anmtare vyanis.
XXXII.

64. Yéiti £atiza Spetama Zarathustra dahmé ash-
ava haurvi ταῖς dathad,

65. Ad kid dim aiwyditi ya dahma vanghi 4fritis
ustrahé kehrpa aghryéhé aghryé madhi-mastemahé.

1 This fragment belonged to the Rat-dat-it Nask, which treated
of ‘the proximity of Afbrmazd to the thoughts, words, and deeds
of the material world’ (Dinkart VIII, viii, 4).

5 The Qur’4n (4, 15) has a formula which strangely reminds one
of this sentence : ‘ But we created man, and we know what his
soul whispers ; for we are nigher to him than his jugular vein.’

3 «Αἱ the third time, take least. The Dastfirs have said: each
time take three-fifths ’ (of what there is). This refers very likely to
the tasting of Haoma in the Haoma sacrifice (Yasna XI, 11).

V. TAHMURAS’ FRAGMENTS. 289

XXVIII.

57. Of the mind, good thoughts ; of the tongue,
good words; of the hand, good works, make the
virtuous life.

581. I, Ahura Mazda, am closer, O Zarathustra! to
that which all the bodily world thinketh, speaketh,
and worketh,

59. Than the nose is to the ears, or than the ears
are to the mouth 3.

ΧΧΙΧ.

60. Take of the Haoma, O Zarathustra! twice or
thrice; but the third time be sparing 5.

XXX, XXXI+4
XXX.—61. In the interval, nothing but fair
recitations of the Ashem Vohfa "5,
62. Done with a fervent conviction and a devoted
soul ;
XX XI.—63. And in the interval do nothing but

look on’.
XXXII, XXXII.

XX XII.—64. Each time, O Spitama Zarathustra !
that the righteous, the godly man offers the sacrifice
complete ;

65. Then cometh unto him the good, godly
Afriti®, in the shape of a camel of price, in full heat®.

4 These two fragments seem to refer to the plucking of the
Baresma twigs.

5 While the different twigs are plucked. Cf. Vd. XIX, 18.

® A prayer, next in holiness to the Ahuna Vairya. See its trans-
lation, Vd. XIX, 22. 7 Cf. Vd. XIX, το; Nir. 97 seq.

® The Afrin Dahm4n, a prayer of blessing on the house of the
faithful (cf. Yasna LX).

ἢ The camel in heat is strongest (Yt. XIV, 12 seq.) and therefore
the best symbol of the strength that the Afrin Dabm4n brings with
it. Cf. Dinkart IX, 22, 2.

[4 υ

290 FRAGMENTS OF THE NASKS.

XX XIII1.—66. Néid τὲ ahmad dragéyéittm fram-
raOmi Spetama Zarathustra yim dahm&m vanghim
Afritim,

67. Ydnad haga hahi humananghad hvasanghad
hushyauthnad hudaénad,

68. Yatha padurvé aévé savé aévé armé ranghim
ava nayéizttm savavau ded (or bed) Ais Aité.

XXXIV.

69. Kad τὲ razaré kad zi Mazda (Yasna XXXIV,

12 8).
70, Ad méi ad ratém ukhdhahy4éa sraédshem

khshathrem44 (Yasna XX XIII, 14).

71. Para τὲ gadspaumta gadhudau baédhaséa urva-
neméa fraéshyamahé nazdista upa thwaresta raoéau
nars £ashmanau sikem.

XX XV.
72. Ashai vahistai yad huferethwem dasté-raté,
73. Berezad-varezi hadmananghem,
74. Yad irtrithané ashaoné shatem dathditi urv4-
nem.
XXXVI.
75. Avista nau antare hent nemafzaétts Zithrau
ratay6é (Yasna XX XIII, 7c)!
76. Tau Avis yau ratayé aatare ameshesa spente
saoshyantaséa ;

* Yasna XXXIV, 12a, ‘A query of Zartusht, asking for wisdom’
(Comm.)
3 Ahura is supposed to speak of Zarathustra. The quotation is
altered from Yasna XXXIII, 14.
_* The primeval Bull, Gaush aévédata (Vd. XXI, 1).
* His soul, after his death, was sent to Heaven as Geush urvan
(Gosh@rfin), the deity that takes care of domestic animals.

ν. TAHMURAS FRAGMENTS. 291

XX XIII. —66. I declare unto thee, O Spitama
Zarathustra! the holy Benediction of the Righteous
shall not fail (?) thee more,

67. O youth of good thoughts, of good words, of
good works, and the ae ee

68. Than . . a:

XXXIV.

69. How hast thou ordained things? How, O
Mazda?!

70. To me he gives obedience to and ruling
through the holy Word *.

71. Thy sense and thy soul, O Bull beneficent δ!
giver of good things, we send towards the heavenly
luminaries ὁ and thy sight within the eyes of man°.

XXXV.
72, Asha Vahista giveth a good passage to
whoso hath a spiritual Master *,
73. For his noble deeds and for his virtuous
thoughts,
74. And he giveth joy to the soul of the righteous
man that has departed ’.

XXXVI.

75. Grant that the gifts we pray for appear be-
fore us °!

76. The gifts manifest between the Amesha
Speztas and the Saoshyazts ὃ;

® Doubtful. * Cf. § 13-19.
7 Cf. § 44. ® Yasna XXXIII, 7c.
9 This seems to mean: the gifts which the Amesha Spentas
reserve for the Saoshyants (the great saints).
U2

292 FRAGMENTS OF THE NASKS.

77. Fraraitista viddshauséa amtare Avadaénau

ashaonts.
XXXVI, XXXVIIL.

XXXVII—78. Aad γὸ aétahmi anghvé yaa as-
tavazti Spetama Zarathustra upairi hunarem mand
barad,

79. Vispem aétem paiti zrvanem astarem urva
kasayad.

XX XVIII.—80. Aad yad hé manahé paiti barad,

81. Aad yad hé manahi paiti ava baraité,

82, Paséaéta azem yd Ahurd Mazdau adi uruné
urvasma daésayéni,

83. Vahistem4a ahdm anaghra#a raééau afrasang-
hana Avathra,

84. Visp4 yOméa ustatds ya nars sAdra dregvatd.

85, 86 = 22, 23.

XXXIX.

87. Para mé aétahmi anghvé yad astvainti Speta-
ma Zarathustra thriséid vahista anghé astvaité visata :

88. Manaéa yasnem yad Ahurahé Mazdau 4thra-
ska Ahurahé Mazdau yasneméa vahmeméa huberei-
tim4a usta-bereitim4a vazta-bereitiméa ;

89. Narséa ashaoné khshniittméa 4 reitiméa vya-
daska paiti paitizaiztyaséa frayé-humatahé frayé-
hdkhtahé fray6-hvareshtahé.

* Mutual Charity due from and to Mazdeans.

2 Literally, ‘his soul carries sin.’ 5 T will give bliss to his soul.

* No man absolutely deserves bliss. Cf. Yasna LXII, 6: “Ὁ
Fire, son of Ahura Mazda ! give me, however unworthy 1 am, now
and for ever, the bright, all-happy Paradise of the righteous.’

° ‘The righteous are rewarded, while the wicked are punished ’
(Comm. ad Visparad XVIII, 2). The line is from Yasna XLV, 7.

* The three best things in the world are respect shown to Ahura,
respect shown to the fire, and respect shown to the righteous.

)

ν. TAHMURAS FRAGMENTS. 293

77. The holy liberality and bounteousness that
reign between brethren in the Faith '.

XXXVI, XXXVIIL.

XX XVII.—78. He who in this bodily world,
O Spitama Zarathustra! deemeth overweening well
of his own merit,

79. All the time that he doeth this, his soul be-
comes burdened with sin 3.

XXXVIII—80. But if he deemeth justly of his
own merit,

81. Or if he rate it lower than the truth,

82. Then I, the Maker Ahura Mazda, will make
his soul see Joy’,

83. And Paradise, boundless Light, undeserved
felicity 4,

84. And Happiness eternal, while the wicked is
in pain ὅ.

85, 86 = 22, 23.

XXXIX.

87, As for me in this bodily world, O Spitama
Zarathustra ! the three best things of the world are ὁ:

88. The sacrifice offered to me, Ahura Mazda;
the sacrifice and prayer, the bounteous free offering,
the free offering of pleasure’, the free offering of
assistance * made unto the fire of Ahura Mazda;

89. And the pleasure, the graciousness, the gifts,
the deference shown unto the righteous, rich in good
thoughts, rich in good words, rich in good works. -

7 The offering that rejoices the fire (that increases the brightness
and gaiety of its light and its sound).
® The offering that feeds him and makes him stronger.

294 FRAGMENTS OF THE NASKS.

XL, XLI.

XL.—9go. Μᾷῤα τὰ ithra Spetama Zarathustra ast-
vatahé angheusdidrezv6 ptsa manahtm paiti raékhstsa.

XLI.—91. Y6 zt Spetama Zarathustra astvahé an-
gheus didrezvé pisa mananghtm ahdm paiti erendisti,

92. Néid μὲ gaus bvad nédid ashem néid
raoké néid vahisté anghus y6 mana yad@ Ahurahé
Mazdau.

93. Bvad vispanam asha-dithranfim padishesteméa
yad ereghad daozanghum.

XLII.
94. Yavad nd asha vaéaiti (read vandaiti ὃ) Spe-
tama Zarathustra vispa tarsuéa khshudraga vnaiti
(read vandaiti) anamasnaéa vanghunaéa thrayanaéa.

XLII.

95. Néid nmané-bakhtem néid vispé-bakhtem noid
zantu-bakhtem ndéid danhu-bakhtem ;

96. Noéid framantm brathranam Aztizusté ;

97. Nédid asté htastim (read hutastim) nédid tanvd
huraétm (read huraoidhim).

98. Tad zt ashava Zarathustra 4inma kahydkid
angheus astvaté γὸ ashahé 4inma vastemé anghad.

XLIV.
99. Néid nd aétahmi anghvé yad astvamti Spex-

' «To get treasures of gold and silver’ (Comm.)

3 The other world, Paradise.

* He will not see Goshfrfn, who sits in the sphere of the sun
(Bundahis IV).

* He will not see Asha Vahishta (Ardibahisht), who is both the
second Amshaspand and the impersonation of holiness and subse-
quent bliss.

* Asha, righteousness, obtains everything ; that is to say, that
all the good things of the world are a reward that attends piety.

ν. TAHMURAS FRAGMENTS. 295

XL, XLI.

XL.—go0. To obtain the treasures of the material
world', O Spitama Zarathustra ! forego not the world
of the Spirit 3,

XLI.—9g1. For he who, O Spitama Zarathustra !
to obtain the treasures of the material world de-
stroyeth the world of the Spirit,

92. Such a one shall possess neither the Bull’,
nor Asha‘, neither the Celestial Light, nor the
Paradise of me, Ahura Mazda.

93. But he shall possess the filthiest of all things,
horrible Hell.

XLIT.

94. All these things Asha obtaineth*, O Spitama
Zarathustra! it obtaineth everything good, corn and
drinks, ever so great, so good, so goodly.

XLITI.

95. One cannot have for the wishing the power of
head of the house, head of the borough, head of the
district, head of the province δ;

96. Neither authority over brethren a

97. Neither a well set up frame and a lofty stature ὃ.

98. But there is one thing that every man in this
world below may love, O Spitama Zarathustra! he
may love Virtue.

XLIV.

99. [But]* at present in this world below, O Spi-

* This is a privilege the possession of which does not depend on
our free will, as it depends on heredity or the will of the prince.

7 This depends on age.

* This depends on nature’s caprice.

* We add ‘but’ on the assumption that this fragment is the con-
tinuation of the preceding.

296 FRAGMENTS OF THE NASKS.

tama Zarathustra aév6 néid ἄνα néid thrayé ndid
frayanghé ashahé.

100. Néid ashayau frasenti γὸ ndid drighés ashé-
dkaésahé avanghaséa thrathrahséa (read thrathran-
ghasa) pesaumté (read peresaunteé).

XLV.
1o1. Paéurus darena (read karena) apadAta afra-
kifis héi uruné afravadééts hava hizva,
102. Y6 néid mathrad spextau.

XLVI-XLIX.

XLVI.—103. Néid hdu sdr6 Zarathustra ndid
asha siré.

XLVII.—104. Néid hau tahméd yé nédid ash-
tahmé.

XLVIII.—105. Néid hau 4s vaozé Zarathustra
néid ahmAdd vashata,

106. Y6 néid ashahé vahistahé beregi framare-
tahé mayau vaozé.

XLIX.—107. Y6 néid narem ashavanem Avahva
athadhva jaseztem khsnadésta va khsnavayéité va.

108. Taééa Spitama Zarathustra angheus vahis-
tahé Zithré paityaunté,

109. Yéi anghé nerebyéd ashavabyé ayapté-date-
maséa asperez6-datemaséa.

Ι.
110. Ηὸ dadhé ashem upa raodhayéité γὸ drvaité
dadhdaité.
111. Gathwéis tas#id vana :

1 There are many truths which can be conceived or expressed
only through Revelation.
* «He has promoted nothing good’ (Comm.)

ν. TAHMURAS’ FRAGMENTS. 297

tama Zarathustra! there is not one just man, not
two, nor three, nor several.

100. They seek not after righteousness, they seek
not to succour and maintain the poor follower of the
Holy Law.

Ἶ XLV.

101. There be many works of wisdom which the
soul may not conceive nor the tongue declare,
102. Without the Holy Word'.

XLVI-XLIX.

XLVI.—103. He is not mighty, O Zarathustra!
who is not mighty in righteousness.

XLVII—104. He is not strong, who is not
strong in righteousness.

XLVIII.—105. He has promoted nought*, O
Zarathustra! and he shall promote nought,

106. Who does not promote ‘the laws of perfect
holiness, pondered in his heart 5;

XLIX.—107. Who hath not rejoiced, who re-
joiceth not the righteous man who cometh within
his gates‘.

108. For they, O Spitama Zarathustra! shall be-
hold the Paradise,

109. Who are most bounteous to the righteous
and least vex their souls.

L.
110, He who giveth to the Ungodly harmeth
Asha 5.
111. Even as it is written in the Gatha:

8. «Who does not undertake to promote religion and good deeds
as he ought’ (Comm.)

* Lit. ‘on his property.’

5 He does harm to virtue, or to the Genius of virtue.

298 FRAGMENTS OF THE NASKS.

112. Ηνὸ zt drvau ye drvaité vahisté (Yasna
XLVI, 6c).
LI.

113. Ashem vohd vahistem astt.

11.
114. Ashad sid ha#a vangheus dazda.

LIII.

115. Apasé4 dad urvarauska vanghts ate
XXXVI, 1).
LIV.
116. Yad kid dim dava d4téis uzratis,
117. Néid aétahé uzarené naéda varé avavaité.

LVI.
118. Néid πᾶ tahmé anavahitm gayad
119. Néid adhaiti frardithyanam urvidyéiti
120. Taunghré daregha data ashaond Zarathus-
trahé.
LVII.
121. Visaiti ainyS usyd néid ainyd evisemnd
Astryaéité.
122. Ava vaésaété naéta Aid Astryéité.

LVIII.
123, 124. Daresa na pairyaokhtaéa uzustanau
Adareyéité nyété ustanavaitis (124) vispau frasu-
maitts.

1 Yasna XLVI, 6 ς (Gatha ustavaiti).

3 First line of the Ashem vohf.

5. From the Ahuna vairya (see the whole of the prayer, Vd.
VIII, 19).

* Yasna XXXVII, 1.

* The var, the ordeal, of which there were thirty-three. The
most usual was the one which Adarbéd Mahraspand underwent

ν. TAHMURAS’ FRAGMENTS. 299

112. ‘He is unrighteous who is good to the un-
righteous ?.’
LI.
113. Holiness is the best of all good *.

LII.
114. [The wish of the Lord is the rule] of Holi-

ness.
The gifts of Vohu Mand... ὃ.

LIII.
115. He has made the good waters and the good
plants 4.
LIV.
116. And though he may bribe the judge with
presents,
117. He cannot bribe the ordeal® and escape it.

LVI.
118-120. ...-...500080% ? '

LVII *
121. If the one accept and not the other, he who
refuseth is in fault.
122. If both accept, there is no fault.

LVIII.
123, 124. With glance and with speech, a man
superintendeth his worldly wealth, inanimate and
animate, goods and chattels 1.

successfully, when he confounded the heretics and manifested the

orthodox doctrine by having molten metal poured upon his breast.
* This fragment seems to refer to the proposal made by one of

the litigants to have recourse to an ordeal (cf. Fragments in the

Farhang, 15).

. ™ He superintends his inanimate property with his look, and his

animate property with speech.

VI.
THE ERPATISTAN AND NIRANGISTAN.

Of all the lost Nasks, the one of which the largest fragments
have been preserved is the seventeenth one called the HAsp4ram.
It was composed of sixty-four Fargards, of which two of the first
thirty were called Erpatist4n, ‘the Sacerdotal Code,’ and Nfran-
gist4n, ‘the Ritual Code ;’ the former dealing chiefly with clerical
organisation, and the latter with a portion of the ritual. Their
general contents are known from the analysis of the Nasks given in
the Dinkart (VIII, ch. 28, 29; West, Pahlavi Texts, IV, 92-97).

These two Zend treatises were treated like the Vendfd4d, that is
to say, were translated and commented on in Pahlavi, at least par-
tially. They have not come to us in any SAda manuscript, but are
to be recovered from their Pahlavi expansion, the so-called Pahlavi
Ntrangistén }, which presents nearly the same aspect as the Pahlavi
Vendid4d, that is to say, it contains the Zend original text with
a Pahlavi translation, and a lengthy commentary, in which latter
many connected questions are treated and a considerable number of
Zend quotations from other Nasks are adduced. The first thing to
do is to distinguish what belongs to the principal text, which is the
object of the commentary, and what are the Zend quotations adduced
from elsewhere bythe commentator. The distinction of the two com-
ponents is easily seen, as the principal text is always accompanied
by a translation, whereas the quotations are not. They are either
formulas recited during the performance of the ceremonies, or texts
adduced as demonstrative or explanatory of such or such state-
ment*. These quotations once removed, there remains a con-
tinuous text which answers closely to the analysis in the Dinkart.
But a comparison with that analysis, as well as internal evidence,
shows that only a part of the original text is preserved, and that

* It has been long known under that title, but ought to be called
‘Erpatistin and Nfrangistan.’

* They are adduced with the uniform words ...min..
padt&k yahvainét, ‘ it appears from the passage: ...’

VI. ERPATISTAN AND ΝΙΚΑΝΟΙΒΤΑ͂Ν. 301

the Pahlavi manuscript, as it has come to us, is the juxtaposition of
portions of two independent books, the Erpatistén and the Ntran-
gistan proper, the beginning and end of both being lost. In other
terms, it contains a part in the middle of the Erpatistan' and the
greater part of the Nfrangistén, the end of the latter being lost as
well as a short passage at its beginning *. All the manuscripts of
the Nirangistén, known to be in existence, present the same juxta-
position, as they are descended from one and the same manuscript,
of which the copyist, having in his hands a fragment of the Erpa-
tistin and a more complete Nfrangistan, copied the two as one and
the same book, which took the name of the larger fragment. This
leaves room to hope for the further discovery of older independent
manuscripts of either book.

Here is a summary of the matter treated of, with references to
the analysis in the Dinkart :—

Farcarp I.

First Part (FRAGMENT OF THE ERpatisTAn).

I. δὲ 1-9. The priest on duty out (Dinkart VIII, ch. 28, § 2 ὃ).
II. §§ 10-18. The student priest (Dk. ibid. § 32).

Szconp Part (NixancIsSTAN PROPER).

I. §§ 19-27. The Zét and the Raspit (Dk. VIII, ch. 29, § 1).

II. ὃ 28. The Darfn (Dk. ibid. § 2).

III. §§ 29, 30. Strong drink forbidden during the sacrifice
(Dk. § 3).

IV. ἐδ 31-37. The recitation of the Gathas (Dk. § 4).

V. §§ 38-40. The sacrifice performed by a Zét, or a RAspf, in
a state of sin (Dk. §§ 5, 6).

Farearp II.

I. §§ 41-45. The celebration of the GahAnbars (Dk. §§ 7, 8).
11. § 46-51. The limits of the several Gahs (δ 46, G&h

? δὲ 1-18 belong to the Erpatistan.

* Of the twenty-five paragraphs in the Dfnkart analysis, part
of § 1, the whole of δὲ 2-16, and part of ὃ 17 are represented in the
extant Nirangistan. But one must bear in mind that the analysis in
the Dinkart was not based on the Zend Nasks, but on their Pahlavi
commentaries, so that it refers occasionally to matter not treated of
in the Sada text.

302 FRAGMENTS OF THE NASKS.

Ushahin.—$§ 47, 48, Gah Havan.—§ 49, Gah Rapithwin.—§ 50,
Gh Uztfrin.—§ 51, G&h Aiwisrfthrem.—Dk. § 9).

ΠῚ. §§ 52-64. The offerings for the Gahanb&rs (Dk. ὃ το).

IV. §§ 65-71. The libations (Dk. § 11).

V. §§ 72-84. The functions and place of the Zét and R&spfs at
the sacrifice (Dk. §§ 13, 14).

Farearp III.

I. §§ 85-87, 91-96. The Késtf and Sadara (Dk. ὃ 15).

II. §§ 88-90, 97-104. The preparation of the Baresman (Dk.
§ 16).

IIT. §§ 105-109. The firewood and the implements for the
sacrifice (Dk. § 17).

- The interpretation of these texts is beset with no ordinary diffi-
culties, the first being the technical character of the matter treated of,
which no amount of philological ingenuity, left to its own devices,
can elucidate, then the corrupt state of the text. No standard
translation of the Zend can be expected till the whole of the Pahlavi
Nfrangistén has been deciphered and translated. However, with
the help of the Dinkart analysis and of the Pahlavi Nfrangistan, as
far as I could make it out, I believe I have succeeded in presenting
a rough partial translation, which may give a correct general idea of
the whole, and may help to some extent to clear the ground and
be useful even in a further exploration of the Pahlavi Nfrangistan.

All known copies of the Nfrangistan—which are indeed few in
number—are descended from two manuscripts. One, belonging
to Dr. Hoshangji of Poona (MS. H), was copied in India, in the °
year 1727, from a manuscript which was brought from Iran in
1720 by Dastur Jam4sp Vildyati and seems to have been written in
1471. The other, belonging to Tahmuras D. Anklesaria (MS. T),
was written in Iran. Its date is unknown, though it is certainly
older than Dr. Hoshangji’s manuscript. Both manuscripts belong
to the same family, as they both present the same juxtaposition of
the Erpatistan and Nirangistin. Tahmuras’ copy has lost several
pages at the end; from § 91 onwards, we are dependent only on
Hoshangji’s copy. But Tahmuras’ manuscript, besides being more
complete in the rest of the text, is by far more correct; and how
far this is the case the reader may judge for himself by a glance at
the translation: from § 91 onwards we have been obliged to leave
most of the text untranslated as hopelessly corrupt.

In February, pias having been asked by the Parsi Gbaamahiny

VI. ERPATISTAN AND N{RANGISTAN. 303

at Bombay to deliver a lecture on the Parsi literature, I took ad-
vantage of the approaching Jubilee of the Queen to recommend
the creation of a Victoria Jubilee Fund for the publication of the
unedited Pahlavi literature. The appeal was readily answered, a
fund raised, and it was decided that the publication should begin
with the Nfrangistan. Unfortunately, in the realisation of the plan,
the scientific experience of the young Parsi school did not prove
quite equal to its good will. Instead of printing from the better
manuscript, with the various readings of the inferior one in foot-notes,
the committee for publication had the less good manuscript photo-
zincographed. We have not yet in hand the Jubilee edition, but
may hope that at least the variants of Tahmuras’ manuscript have
been annexed to it. We have thought it advisable, meanwhile, to
give here for the use of scholars the Zend text, of which only a few
manuscript copies are extant in Europe’.

1 We have already published it in our French Avesta, but that
edition is too scarce and too expensive to be of general use.—The
text given represents essentially Tahmuras’ copy, corrected here
and there from Hoshangji’s manuscript. The barbarous forms are
many, and a considerable number of them might be easily cor-
rected: however, whenever they did not make the meaning more
obscure, we thought it better to let them stand as they were, because
in the degenerate stage in which the Zend language presents itself
to us, there is no uniform standard from which one may view and
to which one may reduce the erring forms.

VI. ERPATISTAN AND N{IRANGISTAN.

Farcarp I, First Part.
ERpATISTAN.
I. The priest officiating out of his house.

1. Knmé (read keméd) nmanahé athaurunem
paraydd ?

Y6 ashdi beregydstemé,

Hv6isté va ydistd ;

Yim νᾶ ainim hapé-gaétha (read hadhé-gaétha) ;

HazaosyA paaungha (read paungha) éayan (read
kay im).

2. Para paoiryé 4iti, para bityé 4iti, para thrityé
aiti.
Aéta parayaiti yathé gaéthabyé henzti (read hezti),

Aés6 gaéthanam irishamtinim (H.—T. irishaata-
nam) raésé (read raésé fikayad) ἃ.

3. Katarem 4thravana athaurunem νὰ pdrayad
gaéthandm νὰ asperené avad ?

*Kad d&tahé Zarathustrdis.
Maghné mathréd.
Thrikhsaparem hathraknem.
Gaéthandm va asperenéd avéid (see § 3).
Y6i avapa aiwyAsti (see § 15).
A paiti beretim ereéistem.
N6id fraurusti.
Mastem 4thrneztem 4statha.
Paiti beretis (H.—T. beretim) arstistim.

VI. ERPATISTAN AND N{RANGISTAN.

Farcarp J, First Part.
ERPATISTAN.

I. The priest officiating out of his house.

1, Who is he in the house who shall officiate as
priest ??

—He who longeth most after holiness *,

Be he great, or small ;

Or another, his partner ὃ;

By his own will or directed by the brethren.

2. The first goeth forth, the second goeth forth,
the third goeth forth.

{If] he goeth forth who is in charge of the
estate‘,.

He shall pay for the damage done to the estate.

3. Shall the priest officiate as a priest or shall he
see to the good management of the estate ?

1 Out.of the house.

3 The most zealous.

* The sacerdotal community forms a religious and commercial
association. The profits accruing from the divers ceremonies are
divided between the members. These in Naus&ri, which is the
metropolis of Zoroastrianism, and whose Parsi population is all
of sacerdotal origin, are called Bhagarias, ‘the partners.’

* Somebody must stay at home to take care of the common
estate; he must not go and officiate abroad.

[4 Χ

206 FRAGMENTS OF THE NASKS.

Gaéthandm asperenéd avéid®.

4. Kvad πὰ 4thrava athaurunem haa gathabis
(read gaéthabis) parayad?

Yad his thris γὰ hm (read hamé) aiwis iti».

K vad aiwistem parayad ?

Thrikhsaparem hathrakem khsvas khsafnéd 4éa
parafa Ὁ.

Y6 badyé aétahméd parAiti

Noid paséaita anaiwisttm Astryaati.

5. Kataré athaurunem paray4d ndirika νὰ nmané-
paitis va?

Yézikava gaéthau vim4katar(readkatard) parayeen! ?

Nminé-paitis gaéthau nairika paraydd,

Ndirikai gaéthau vis nmAné-paitis parayad 9.

6. Y6 anyahé nairika anahakht6 athaurunem
paranghiiti (read paranghaZaiti),

Kad hé va ashem verezyad ya nairika nman6-paiti
verezyanti ?

Verezyad usaiti ndid anusaiti.

Ahakhté paranghaéaiti,

Verezyad usaitiza anusaityti#a (read anusaitifa).

Fréid vare paranghagaité 4kau (H —T. 4dau)
hazanguha andkausé tayus&

*Yézaka... aésaya daéné.
Yézaka vehrk6é gaéthanam (cf. Vd. XIII, 10).
Yézika aésa daéné. Yézika a€saya daéné.
Yézika vehrk6é gaéthau (cf. Vd. XIII, 10).
Paoiryam him varem aderezaydid hé yahya πὲ hvanem
ahak.
> Athaurunaméa.
°Thrishdm 4sndim khsafnamka (Yasna LXII, 5, gloss).
4Nairyé ratus kara.
Néid avakinéd daitim vinad,
Aévazina daitim vinanthad.
Hakht6 u anahakht6. Pan[#a]dayasaya sareide.

VI. ERPATISTAN AND NIRANGISTAN, 307

Let him see to the good management of the
estate 1,

4. How often shall the priest officiate beyond the
_ limits of the estate ?

—He may go three times in the year.

How far may he go to teach (the Word) ?

—So far as a three nights’ journey *: six nights,
there and back. a

Farther than that

If he refuse to go and teach, he is not guilty.

5. Which of the two shall officiate as priest, the
mistress or the master of the house ὃ ὃ

And if either be fit to take charge of the estate,
which shall go forth ?

If the master of the house take charge of the
estate, the woman shall go forth.

If the woman take charge of the estate, the master
of the house shall go forth.

6. If a man should take with him as priest " the
wife of another, without (her husband's) leave,

May the woman fulfil the holy office ?

—Yea, if she is willing ; nay, if she is not willing.

Ifa man take her with him by (the husband’s) leave,

1 The managing priest renders more service to the community
by preserving and increasing the common property than by per-
forming his ritual functions. ‘Supervising the property is better
than officiating as a priest.’ (Comm.)

* The Avesta counts by nights instead of days: ‘three nights’
means ‘ three times twenty-four hours.’ Three nights’ distance is
valued at thirty farsakhs or parasangs (ninety miles or thirty leagues).

* Women, in case of need, were allowed, like men, to perform cer-
tain ritual ceremonies (cf. § 40) and to act as RAspf (assistant-priest),
and even as Z6t (officiating priest) (Anquetil, Zend-Avesta II, 553).

As assistant-priest.

X 2

308 FRAGMENTS OF THE NASKS.

7. Y6 anyéhé aperendydkahé anakhté (read an&h-
akht6) athaurunem paranghaAai (read paranghaéaiti),

Pasca hara (read γᾶγα ?) tandm parayéiti.

Yad aésa yéi aperendyké sraosi v4 anutaéaité,

Aokhté va hé aokhté thwd4d pairi anguha (read
pairi-angha),

Paséa hathra 4 fra-sruiti (read afrasruiti) sé paiti
tanim parayéité 8.

8. Ahmi nmdné anghé visé ahmi zaxtvé anghé
danghvé &vad bis ayau vitayau (read visayau)
anghen ?

Yugayastis haéa nmad atha danghéid visad hath-
rem zantaod ἃ danghaod,

Yatha déityA spasanya,

Yatha para vayé6 nm4neméa viseméa zanteuska
dangheuséa.

9. Aad yad μὰ aokhté aésa yénhé aperendy 0ké :

Haéanguha mé hana (read ana ?) aperendydka,

Yatha vashi atha hakhshaété,

Vana paséfaiti uzdanguhuéid patha hakhtdid,

Kvad anfbdéistem ayanem paranghaaité?

Ya frayarena va uzayéiriné va avdn aiwydstis
anghad.

* Yénhé aokhté δός yénhé aperendyikai.

1 To have illicit intercourse with her, by force or otherwise.

5. By force.

* Without leave from the parent on whom the child depends.

* As assistant-priest ; cf. § 40.

5 If the child goes willingly, not by force.

* Or perhaps: ‘ if [the child] say.’

ΤΆ mile,

* ‘Without singing’ the GAthas, that is to say, without perform-
ing the ceremony for which he has taken the child with him.
Taking the child farther would amount to kidnapping.

VI. ERPATISTAN AND ΝΙΒΑΝΟΙΒΤΑ͂Ν. 309

Willing or unwilling, she shall fulfil the holy office.

If the man take her with him to enjoy her body 1,
if he do this openly’, he is a highwayman; if in
secret, he is a thief.

7. He who, without leave, taketh away the
child of another to officiate as priest‘, he shall
become Peshétanu for a whole year (?).

If the child obey and go gladly ὁ,

Or if [the man] say®: ‘I go with thee,’

And he goeth a hathra’? without singing *, he
shall be Peshétanu.

8. In this house, in this borough, in this district,
in this country, how far afield may they go®?

—The length of a yugyésti from the house or the
borough"; the length of a hathra from the district
or the country 11, within a sphere of protection,

So that they remain in sight of the house, of the
borough, of the district, of the country.

9. But if he who owneth the child shall say :

‘Go with him, my child,

The child shall follow at thy will,

He may follow along the roads out of the
country,

—How far away, at most, may one lead him ?

So far as one can go in a morning or an after-
noon.

* How far can a man take with him a child without proper
authorisation ?

10 The length of sixteen hathras (sixteen thousand steps; see
above, p. 160) from the house or the borough, within the limits of
the same district.

" At the distance of one h&thra only, if on the border of the
district; otherwise they would enter a strange place where the
child is not known, and the danger of his being lost or kidnapped
would be greater.

310 FRAGMENTS OF THE NASKS.

Y6 aétahm4d paranghaZaiti,
_ Nabdnazdistem hé para paséaiti raésaka adhwa-
daityaska Astraizti.

II. The student priest.

10a, Aad hvatim aba aéthrapaittm

Yéwhé nisritem frara

Ahi anastritim

Yézi dad hé nédid aighsrittm frara

Néid ainisrittm Astryésti.

Yathra apereyfké (read aperendyiké)

Néid hé anisris

Atha aiwyanghem [yathra ratus thwayanghem]
yathra aperendydké.

Ahé aithisritim staryéiti.

Adha yad νὰ yathra thwayanghem νὰ thwayan-
ghem va.

10b. Daévayasnahé νᾶ tanu-perethahé v4 aperena-
ydka paranghaéaité

Nisritad aétahé Astryéiti ndid asriti 8,

11. Kvad πὰ aithra-paititim (read aéthrapaittm)
upadiséd γᾶτε drag6 ?

Thrizaremaém khratim ashavanem aiwyaunghad>,

Yézi amtarad naémdd aétahé drengayéiti (H.—
deregayéiti T.) para paityditi viraodhayéiti (H.—
viraozayéiti T.),

HAthré nuué (read hathra nf ?) ainem aéthrapaitim
updiséid 4thra (atha H.) thritim updisdid aévatha
thirim updisdid ;

Yézi avad vaéthad vaénatha amtaraéd naémad
hathrahé drengayda@éa naéméa paséaiti virdidhi 9,

*Amat had amat nisritad.
Yatha dahmahé frangharezéid.

VI. ERPATISTAN AND ΝΙΒΑΝΟΙΒΤΑ͂Ν. 311

If the man lead him farther,
He is guilty in sight of the nearest kinsman! of
the sin of adhwadaitya *.

»

II. The student priest.
10a.
~ Hs de wy Ὡς τ ἡ ae ὦ
. How many sears shall the ‘student “coisalt

‘he pr eerie

— Three springtides‘ shall he gird on Holy
Wisdom ὅ.

If, while he learns by heart, he forget and miss
a part,

He shall try again a second time, a third 1 time,
a fourth time ;

And when he knows his text, he shall be able to
say it all and miss nothing.

Yavatahé nafé anvatlewarist
> Spayéiti.
Vispatibyé ΤΕΥ ΤΟ ndid kahm4i aperendyunam..
Ῥατό.
Yéwnhé aétadha mazdayasnanam nairika avayau khsudrau
ham raéthwayéiti mazdayasnaniméka daévayasnandméa.
¢ Thrikhsafarem dazhdhrem.

1 The nearest kinsman of the child.

* The adhwadéitya or atapdat, literally ‘improper journey,’ is
properly the sin of giving insufficient food to an animal or to
a traveller. In this passage it means enforcing upon a child
a journey beyond his strength.

3 The aéthrapaiti, the teaching priest ; cf. Vd. ‘IV, 45.

4 For three years; cf. Vd. XVIII, 9.

5 As a Késtt; cf. Vd. XVIII, 1, note 2. He shall study for
three years.

312 FRAGMENTS OF THE NASKS,.

12. Kem aémad aéthrapaitim upayad apnétem
(H.—apétem T.) dahmem (H.—datem T.) ?

Yésé tad apayéitj parawtarem isdid.

Yavad aétahmya zru staotan’im yésnyanim dAd-
ragtis,

Yatha tad 4frimari nemé hy4d atha tad Afrimné
Astarayéiti ;

Aétavadka aésaskid Astarayéité.

13. Υὸ δὲ aperemn4i (read A4peremnai) néid visditi
framriti,

Κὸ hé padurunam aéthrapaitinam afraékhté (H—
af. T.) Astryéiti ? nabAnazdisté.

havatém nana yahmi pareiti ;

[Vispaésu parezti] vispaésu afréti (read afraokhti)
Astryéiti.

14. Y6 asrud-gaosé νὰ afrava6é6 va ndid dim
Ainem vakim aiwyais,

Néid paséaiti anaivisti Astryéiti.

Yézidad dyum ρὲ vaéim aiwydis anaiwisti Astryéiti®.

15. Y6 avadha néid aiwyAsti ashaoné aradusa
havayanghem akhtem,

Dareté νὰ anangré taya va,

Yn4 (read sn4?) va aodra va tarsna va aurvas
angra va aodra νὰ tarsna,

*Itha 4d yaza. ashém véhd.

1 Who is the best teacher?

3 Until you know by heart the Staota Yésnya, the Nask that
formed the essential part of the Yasna, containing the GAthas, the
Yasna Haptanghaiti, and a few other H4s (see our French Zend-
Avesta, I, Ixxxvii).

* The meaning seems to be that he must teach at least thenemd
hy4d (the Ny4yish ὃ).

4 That is the minimum the master is bound in duty to teach
him.

|

VI. ERPATISTAN AND N{RANGISTAN. 313

12. Who is the aéthrapaiti.to whom he shall go
as the highest !?

—Evenhewho .. .

Until thou hast by heart the Staota Yésnya?,

8

In this measure is the master guilty +.

13. If one answer not the student’s objections 5,

Which of the many aéthrapaitis is guilty —He
who is nearest of kin °.

For all objections, for all the answers denied he
is guilty.

14. If he whose ear heareth not, or who has no
voice, repeat not a word ἴ,

He is not guilty for not repeating.

If he can repeat, were it only one word, for not
repeating it he is guilty.

15. If he repeat not because he suffers from
a wound,

Or for any physical pain, or . ‘

Or by reason of drought, or cold, or thirst, or...

Or by reason of the hard fare of travel,

If he repeat not, he is not guilty 5.

δ The case is when a pupil finding the text obscure or con-
tradictory asks for an explanation.

* If this is the right translation, it would import that not every
aéthrapaiti is bound to answer his pupil’s objections; he has only
to teach him the text, not to interpret it; but from a next-of-kin
aéthrapaiti a pupil has a right to exact an answer to his doubts.
One must bear in mind that the priesthood is hereditary, and that
most priests of a place belong to one, or at least to a very few
families, All the Mobeds in India are supposed to be descendants
of one common ancestor (see the Guimet Zend-Avesta, I, lvii).

Τ᾽ The pupils repeat the text, word by word, after the teacher.

* Because he suffers from an overwhelming cause.

314 FRAGMENTS OF THE NASKS.

Anguha vaéa tangro-pithwau (read aungha-vé 4a
taré-pithw6) ahméd paiti adhwé,
Néid aéAvisti (aénavisti H.—read anaivisti) 4s
- tryéiti.
Vathmaini asayA Avafna νὰ anaivisti Astryéité.
16. Kad νὰ daévayasnad νὰ tanu-perethad aéth-
rapatéid pairi aiwyanghad ?
Frasravay6é ava dathra yem dim vaéndd evisaéusva
vandanem.
Néid ἄνα yA vistaésva.
Noid hé ashaéné syaothananam verezyéid.
17. Νὰ daévayasn4i νὰ tanuperethai v4 aéthrayai
kashaiti ?
Dahmé niuruzdé adhdityé-draoné,
Daityéhé draonanghé upa ganaungha,
Pairi-gereftay4d paiti zman[alyau, ndid api-geref-
tayAd paiti.
Avaiti sé aésa zimana angha@? yatha gaus fravaiti.
Vehrkaéi hizvim dadhditi y6 azrazd4i -méthrem
(read m&threm) Zasté.
18. Kad πὰ daévayasnai va tanuperethai va geus
adhiitya Astryéiti? ndid Astryéiti,
Anyé ahmad yé hé gava vares daidhtd aétahmai.

NfRancistTAn.
Farcarp I, Seconp Part.
I. The Zét and the Raspi.
19. Dahmé dahmdi aokhté:
Frama nerega rayéis (read fra mé nere garaydis)
yad ratus fritéis Asad.

1 Because he might and ought to have controlled his weariness.
* A Daévayasna, a worshipper of the Daévas, that is to say,
a worshipper of false gods (a Brahman, a Buddhist, a Greek, &c.)

VI. ERPATISTAN AND NIRANGISTAN. 315

If he repeat not by reason of weariness, sadness,
or slumber, he is guilty 1,

17. Shall he teach a disciple, if he be a heathen ?
or a sinner ° ?

— The righteous man in his misery, if he have
not wherewithal to be fed,

And wants wherewithal to be fed,

(May teach) for a salary, but not without a salary‘.

— What shall be the salary >—The price of what
an ox ploughs ὅ.

But he gives a tongue to the wolf, who imparteth
the Holy Word to the heretic ".

18. He that refuseth food to the heathen and the
sinner, is he guilty ?—He is not guilty,

Unless he refuse it to the labourer in his service 7.

Farcarp I, Seconp Part.
Here begins the Nirangistan proper.
I. The Zét and the RAspt.
19. The pious man warns the pious man ® ;
‘Rouse me, O man! when the festival of the
masters arrives ν᾽

5 A Peshétanu, a Zoroastrian in a state of mortal sin.

4 He may teach a Daévayasna or a Peshétanu, but only to gain
his bread, when reduced to starvation; in no case, and on no
account whatever, may he teach a heretic.

5 «The price of a day’s work’ (Comm.); just enough to live on
the day he teaches.

* An Ashemaogha: cf. Tahmuras’ Fragments, ὃ 3.

™ His meed is due to the labourer, even if a heathen or a sinner.

* Cf. Vd. XVIII, 26.

® Ratufriti, literally, ‘the blessing of the Ratus’ or the various
masters of the year, is applied to the celebration of the Gab&nbars.

316 FRAGMENTS OF THE NASKS.

Visaiti dem fraghrarayé néid fraghraghrdyéiti,

Aés6 ratufris y6 gagh4ra. . .

20. Avaiti narim akhté (read hakht6) zaota ratu-
fris

Ahunem vairim frasraésyéhé ἢ

Vispaéibyé aéibyé yéi hé madhemyé vaéa [vaéa]
frasravayamnahé νὰ upa surunvamti ya@ va yasnem
yazemnahé 8.

21. Surunaditi zaodha (read zaota) upa sraotara-
ngm,

Néid upa sraotaré zaotar6,

Zaota ratufres;

Aétavé upa sraotéré yavad framarentem.

N6id zaota upa sraotaranim,

Upa sraotaré ratufryé ;

Aétavaté zaota yavad framaraité >.

22. Sraothrana gathandm ratufres,

Paiti-astiéa yasnas-hé adha fras6s6-mathrahé ;

Ahé zt πᾶ sravanghem aframarenti Astryéité,

Yatha gathan§méid¢.

Gathau sravay6 yasnem yazeztem paitistaiti,

* Frama nere (cf. § 39, line 2).
Haourvé paskik.
Frastuyé.
Ashem voh0 3 fravarané mazdayasn6.
Vispai. ᾿
Ashaya πὸ paiti gamyad Amesha Spenta.
Ashem véhd 3 aiwi-garedhmahé apam vanghinam.
Ashem νό 3 fravarané mazdayasné Zarathustres.
> Ashaya dadhami.
ο Mané maretanim&a.
Vaké maretaniméa.

1 Ratufrish, literally, ‘he has blessed the masters,’ he has done his
duty ; he is all right.

VI. ERPATISTAN AND NIRANGISTAN. 317

If one rouse, and the other rise not,

The one who roused is accepted '.

20. How many assistants * can the Zaotar lawfully
have in the recitation of the Ahuna Vairya ?

As many as repeat after him in a hushed voice
while he sings aloud or recites the Yasna.

21. If the Zaotar listen to the assistants,

And his assistants listen not to the Zaotar,

The Zaotar is accepted ;

And so are his assistants for all that they recite
themselves *.

If the Zaotar listen not to his assistants,

The assistants are accepted ;

And so is the Zaotar for all that he recites him-
self‘,

22. The assistant’ is accepted who sings the
GAthas,

And follows inwardly the Yasna® and the Fshdshé-
m&thra’;

For the man is guilty who does not follow the
(prose) texts °,

Even as the Gathas.

If he sing the Gathas and followinwardly the Yasna,

* ‘How many R&spfs?’ (Comm.)— One of the offices of the
ἘἈλϑρὶ is to make the responses to the Z6t, and to answer atha ratus
in the Ahuna Vairya recited as a dialogue.

5. Not for what has been recited by the Zaotar.

* Not for what has been recited by the RAspfs.

® The R&spf assisting the Zét in the recitation of the GAthas.
For instance, at the end of each Gathic H4, he repeats with the
Z6t the initial stanza. .

® The Yasna Haptanghiiti.

7 The Tad séidhis H& (Yasna LVIII).

* Sravanghem ; the prose texts, what is not Gatha. He must
repeat aloud the GAtha texts and follow the rest inwardly.

418 FRAGMENTS OF THE NASKS.

Vispaném gathandm ratufres.

Yasnem yazaiti gathanim sravamn3m paitisti (read
paitistaiti),

Yasnahé aévahé ratufris aratufris gathanam 4.

23. Y4 gAthau afsmainya rayat6é va ratufris.

Vakastastivad srayamné (read sravayamné) aéta-
vat6 ktarAéid ratufris yavad framarenti >.

24. Ya yasnem yazebenti afsmainy4n va vaéastasti-
vad va va fratufrya (read ratufrya).

H&m-srud vakay4dhi yézietva (read vaka yézi
yézyAd va) aratufrya.

Kad ham-srud vasiméa ὃ

Yad hakad 4rmut6 (read 4mrité) afsmainiivanka
vakasta (read vakasastivat).

Avakyé surunvainti ndid αἰηγό,

Aésé6 ratufris yd ndid aiwisrunaiti °

25. Y6 gathanim anumaiti va anu mainaiti,

Ainyéhé νὰ sravayaté paitistanti, "Ὁ

Αηγὸ νὰ hé dahmé srut6-gathau dadhiiti aratufris,

Asrutau dadhiiti.

26. Υὸ gathau sravayéiti apd v4 paitis Avainé,

Raodhanghé νὰ halt va sadhétanim (read
gadhétinam),

Gathanam v4 vayamtanam,

Yézi hvaéibyé usibyé aiwisrunvaiti ratufris.

Yézi fad néid hvaéibya usibya aiwisurunvaiti

rapayad (read apay4d) ;

* YA syaothen4 ya vaéangha.
Humatanam.

> Ahyé y4s4 nemangha ustanazastd,
Ahyé nemangha.

° Hakad.

1 The Zét and the R4spf. * Detached verses (?).

VI. ERPATISTAN AND N{RANGISTAN. 319

He is accepted for all the Gathas.

If he recite the Yasna and follow inwardly the
GAthas, he is accepted only for the Yasna, he is not
accepted for the Gathas.

23. If the two priests! sing together Gatha verses’,
both are accepted.

If they sing stanzas, both are accepted in the
proportion that they recite (?).

24. If two priests ὃ celebrate together the Yasna
verse by verse, or stanza by stanza, both are
accepted.

If they hear the words of one another, they are
not accepted ¢.

What is hearing one another's words ?

It is when they recite together verses or stanzas.

If one listen and the other listen not,

The one who does not listen is accepted.

25. If he think the Gathas inwardly δ,

Or listen to another's singing,

Or get another of the faithful to sing them,—he
is not accepted, as he does not sing them himself.

26. If he sing the Gathas near a water-spring °,

Or near a river, or among a gang of rioters,

Or during the passing of a caravan,

If he can hear himself with his own ears, he is
accepted.

If he cannot hear his own voice, let him try to
raise (it above the noise) ;

* Two different Zaotars perform at the same time two independent
offices. The place for the office, the so-called Izishn-g4h, is
arranged in such a way that the celebration of several offices can
take place at the same time.

* Asthey disturb one another, and their attention is not undivided.

5 Without singing them himself. § Which drowns his voice.

220 FRAGMENTS OF THE NASKS,

Yézi apdid dad ndid apéi (read apéid) ts,

Aétadha mamdhya (read madhmya) vaé6 frama-
remné ratufris 4.

27. Kvad na netema vaéa gathau sravayé ratufris ?

Yézi μὰ nazdist6 dahmé vi surunvaiti yavad va
aém aém havaéibya usibya.

II. The Daran.
28. Gamtumé yavandm ratufres >.

111. Strong drink forbidden during the sacrifice.

29. Y6i aéteé (read aété) maidhyanim par6é
hvaretbid pathau (read gathau) néid sravayéiti,

Paoithya (read paoirya) varistaaésim syaothanemka
afithdiristem.

30. Tad kvarené badha asti :

Dahmé hurim 4varaiti madhé aspya payanghéd,

DaéityA draonau Avaré madhé zaraiti,

5 Aétadha madhmya vaéa.
>bAshaya dadhimi Avarethem myazdem: haurvata ame-
retata.
Ahurahé mazdau.
Ashaya πὸ paiti gamyéd.
fivarata nar6.
Ashaya πὸ paiti gamy4d.
Aétim aydétamnahé.
Nemé Ahuréi = ashem vohd 3.
Khsnaothra khsnaothra Amesha Spexta.
Itha 4d yazamaidé Avarethem myazdem.
Haurvata ameretata gdushudhau 4pé.
Urvara haurvata ameretata.
Aésmi baoidhi Avarethem myazdem.
Ama humataé4 hakht44a itha.
Néid his baréid upa kashem.
9 Ashem νοῦ itha ashem véhQ ashem ith.

VI. ERPATISTAN AND ΝΙΒΑΝΟΙΒΤΑΝ. 321

If he can raise (it so, all well) ; if he cannot,

He shall recite with a medium voice and will be
accepted,

27. How loud at the least shall he sing the Gathas
in order to be accepted ?

Loud enough for the nearest of the faithful, for
this one or that one, to hear him with his own ears.

II. The Daran.

28. Amongst grains, (the draoné 1) made with corn
is accepted 5.

III. Strong drink forbidden during the sacrifice *.

29. Those who, from drinking too much strong
drink, have not sung the Gathas‘,

On the first time it happens®, have not to atone
for it.

30. This is thy way of feeding :

When a pious man drinks strong drink, wine or
mare’s milk, and eating with moderation drinks with

1 The draoné, darfin, is a consecrated round little cake which is
tasted by the Zét at the end of the Srésh darfin (Yasna VIII, 4):
it is a sort of Zoroastrian host.

* This sentence does not really belong to the Zend Nirangist4n ;
it is a quotation from some other Fargard, inserted in the Pahlavi
commentary, though the analysis in the Dinkart, being based upon
the Pahlavi text, mentions it among the matters treated in the
Nirangistén (Dinkart VIII, 29, 2: ‘concerning the darfin, &c.’).

5. * About abstaining from drinking strong wine during the sacri-
fice’ (Dinkart VIII, 29, 3).

4 ¢They drink wine, get drunk, and do not celebrate the Οᾶ-
hanbér.’ (Comm.)

δ᾽ The first time they did not know the consequences of their in-
temperance, and are not considered responsible for them,

(4) m

322 FRAGMENTS OF THE NASKS.

Néid géthanam asruiti Astryéti.
Fradhau-draoné Avaré madhaité,
N4 gathanam asruiti.

IV. The recitation of the Gathas.

31. Y6 bis hastarem srAvayéiti ratufryé.

Thris hastrem srAvayenti (read sravayenti ara-
tufris).

Xvad nitemem hastrem anghad ratufryeé ? thris ὃ.

32. Y6 gathau pairi ukhshayéiti sravayazti
Yézi arastrem pairi [akhta (read aokhta) pairi]
adha

V4 vakad apayanta aratufrya

Pasa va par6é va pairi 4dha [a Jratufryé.

33. Katha zaotha gathau frasravayditi ? naémé
vakastasti madhimya vaéa Zarathustri mana ;

Yézika aéteé ναξὸ apayaéiti ydi heati gathahva
bisamrita thrisdmritaéa £athrusamritasa,

Daévanam kereta,

Aétaésim vasdm aratufry6d.

34. Kaya panti (read hamti) vaka bisamrdta?

Ahy4é y4és4d—humatanam—ashahya 4ad—yatha td
i—huméim thw4 tzem—thwéi staotaras#4—usta

5 Sad vdstrahé Zarathustréis nemé :—‘ Homage to Isad-
vastra, son of Zarathustra.’
Vispau gaéthau.
Ahurahé Mazdau raévat6 évarenanghat6 ashaundm.
Ahurahé Mazdau gathaubyé ashaunam. gathaby6.
Ahurahé Mazdau ashaundm yau visadha 4vayanti.
Ahurahé Mazdau Mithrahé vispaésim ashaondm.
Ahurahé Mazdau Mithrahé vispaésim gath4byé ashao-
nam.

VI. ERPATISTAN AND ΝΙΚΑΝΟΙΘΤΑ͂Ν. 323

moderation too, if he sing not the Gathas’, he is not
guilty.

If he eat too much and get drunk, for not singing
the Gathas [he is guilty].

IV. The recitation of the Gathas®

31. If the priest sing for two assemblies, he is
accepted.

If he sing for three assemblies, he is not
accepted.

Which is the smallest assembly for which singing
is accepted? Three (of the faithful).

23. How will the Zaotar sing the Gathas? He
will sing half a stanza® in a moderate voice with
Zarathustra’s rhythm ;

And if he omit‘ those words in the Gathas which
are twice, thrice, or four times to be said 5,

Those words that cut the demons to pieces,

For those words he is not accepted.

34. Which are the words twice to be said ?

Ahya y4sé ; Yatha td 1;
Humatanim ; Huméim thw tzem ;
Ashahyé Aad ; Thw6i staotaraséa ;

} ‘Tf in spite of his moderation, the little he drank makes him
tipsy so that he does not celebrate the Gahanbér, he is not ina state
of sin’ (Comm.)

? «Concerning the quality (sim4n) of the voice in reciting the
Avesta in a ceremonial, and the Avesta which is twice recited and
thrice or four times recited’ (West, Dinkart, 1. 1. § 4).

® The first half of the stanza.

4 If he omit to recite them the due number of times.

δ᾽ The so-called Bis-Amrfitas, Thris-A4mrfttas, Aathrus-4mrftas ;
cf. Vd. X.

Υ 2

324 FRAGMENTS OF THE NASKS.

ahméi—Spent4 mainyOQ—Vohd khsathrem vairtm—
Vahista tstis.

35. Kaya thrisamrata ?

Ashem vohi—ye sevists—hukhsathrétem4i—duz-
varenais.

36. Kaya 4athrusdmrita ?

Yatha ahd vairys—Mazd4 ad méi vahista—a
airyema.

37. Kanghim [H.—T. sangham] na gAéthanim
srutanaim aratufris ?

Y4 yaézé (read maézé6) νὰ fravashdimné (read fra
. va shaimné) srayéiti (read sravayéiti),

Aétaésim vaéam aratufris.

Adhaééa uiti yatha kathaéa dahmé staota y[é]snya
haurva dadhaiti,

Paurvad νὰ naémad aparad νᾶ,

Μγὸ (read ayd) νὰ taka va histanemné (read
histemn6) va aungh4né va dathané νὰ baremné νὰ
vazemné νὰ aiwydstdé atha ratufris®.

V. The sacrifice performed by a Zét or a RAspt
in a state of sin.

38. Dahmé zaota tanuperetha upasraotaré,
Yézi dis tanupereth6é vaédha,

Aévaté ratufris yavad framaraiti.

Yézi dad dis néid tanuperethé vaédha,
Vispanam gathan§m ratufris.

* Bar6 aspé vazé rathé (Fragment Vd. VI, 26).
Fravarané—athr6é Ahurahé Mazdau puthra tava Atars
puthra Ahurahé Mazdau khsnaothra—ashem voht 3, fra-
varané—yath4 ahd vairy6 yé zaota, yath4 ahd vairyd yé
4travakhsé atha ratus—yatha ahd vairyé γὸ atravakhsé yd
zaota atha ratus—y6 bityé zaota.
Ashem vohi—yath4 ahd vairy6—-fravarané—frastuyé.

VI. ERPATISTAN AND ΝΙΚΑΝΟΙΒΤΑ͂Ν. 325

UstA ahmai; Voht khsathrem vairim ;
SpentA mainyd ; Vahisté fstis?.

35. Which are the words thrice to be said ?
Ashem voha ; Hukhsathrétemai ;

Ye sevisté ; Duzvarenais?.

36. Which are the words four times to be said ?
Yatha ahd vairy6 ; A airyema 5,

Mazda ad méi vahista;

37. When is it that the Gathas which a priest
sings are not accepted ? .

The words he sings while doing the necessities of
nature,

These words are not accepted.

Otherwise, in whatever fashion the pious man may
offer the Staota yésnya ‘,

In the earlier part of the office or in the latter part
of it (?),

Whether walking or running ; standing, sitting, or
lying; riding or driving; as long as he has his
girdle on®, he is accepted.

V. The sacrifice performed by a Zét or a RAspi
in a state of sin®

38. If the Zaotar be righteous and his assistants
be in a state of sin,

If he know that they are in a state of sin,

What he recites himself is accepted.

If he know not that they are in a state of sin, the
whole of the Gathas is accepted.

1 Vd. X, 4. 3 Vd. X, 8. 8 Vd. X, 12.
4 See above, page 312, note 2.

5. His Késtt; cf. Vd. XVIII, 1 (note 2), 54.

ς Dinkart, 1. 1. § 5. .

426 FRAGMENTS OF THE NASKS.

39. Tanuperetha zaota dahma upasraotéré,

Yézi dim tanuperethem vivare (read vidare),

Aétavaté ratufris yavad framerenti.

Yézi 4ad dim néid tanuperethem vivare,

Vispanam gathan4m ratufris.

Dahmé zaota dahmé upasraotré vispé ratufryé.

Tanuperethé zaota tanuperethé upasraotaré vispé
aratufryé.

40. Kay&éid na dahman&m zaothradha ratufris,

Nairikauskid aperendydkahééa,

Yézi vaétha hAthandm (read h4itinim ?) thware-
seska frataurunausfa,

Aatare haitisu yasnem frdizis 8.

NIRANGISTAN.
Farcarp II.
I. The celebration of the GdhAnbars.

41. Y6 g4thau asraévayé asté νὰ tarémaiti va
tandm pereyéiti.

Κὸ asta kataré maiti (read k4 tarémaiti) ?

Y4 ha#é daénaydd mazdayasnéid apastiitis>.

42. Y6 gathau asravayé ydre drag6é apa tanim
pairyéiti.

5 Noid ta nairika kasu-khrathwa.
Ashem νομῇ vahistem asti, ust4 asti ust4 ahmai.
Hyad ashai vahistai ashem.

>Y6 haka daénay4d m4zdayasnéid apastdid,
Thris vaghsibis hakarad vipaitifid.

“1 «Concerning the functions of a Z6t performed by a woman or
a child’ (Dinkart, 1.1. § 6).
3. See above, δὲ 5-9 and notes.

VI. ERPATISTAN AND ΝΙΒΑΝΟΙΒΤΑ͂Ν. 327

39. If the Zaotar be in a state of sin and the
assistants be righteous,

If they know that he is in a state of sin,

What they recite themselves is accepted.

If they know not that he is in a state of sin, the
whole of the GAthas is accepted.

If the Zaotar be righteous and the assistants be
righteous, the whole is accepted.

If the Zaotar be in a state of sin and the assistants
be also ina state of sin, neither the one nor the other
is accepted.

401. Any one of the faithful is accepted as a
Zaotar,

Even a woman? or a child,

If he know the ends and the heads of the chapters’,

And know how to perform the acts of ritual
between the chapters.

N{RANGISTAN.
FarGarp II.
I. The celebration of the GAhdnbars.

41. He who does not sing the Gathas, either out
of unbelief, or out of impiety, becomes a Peshétanu.

What is unbelief*? What is impiety δὴ

It is renouncing the Religion of Mazda.

425. He who stays the year through without
_ singing the Gathas becomes a Peshétanu.

5 As there are certain repetitions of stanzas and certain ceremonial
acts at the end of most of the HAs.

4 ἄξια: ‘negation; when he says, there is no such thing as
Religion’ (Comm.)

δ᾽ tarémaiti : ‘ when he says, it exists, but it is no good.’

® «Qn the sin of him who does not celebrate the GahAnb4rs, and
how they are to be celebrated ’ (Dinkart, 1.1. ὃ 8).

328 FRAGMENTS OF THE NASKS.

Yézi aungham éyim pév4éim framaraiti,

Pairi sé hd paret6-tanunim staunghaiti (H.—T.
stadnghaiti),

Yahmad haga tem ava raodhenti ἃ,

Y6 gathanim édyem vaéim apayditi aévim va
vakastastim,

Thri v4 azditi ayare dragé νὰ vastry4d;

Atha bityau atha thrityau,

Atha vispem ἃ ahmad yad μὲ hazgasamta yatha
Aathrusem yau gathau asravayé hyad aradusa hé
syaothanem.

Thrishdm taré 4varaya naémem taré bAzugataya
vispem tard ydre dragé hé him yatem Astryéiti.

Yadkid paskaiti aévam ratufritim ava raodhayéiti
tanim pairyéiti.

43. Y6 gathanam aév4m ratufritim ava raodhayéiti
thri v4 4zaiti ἄγαγε dragé va vastry4d ;

Atha vispem ἃ ahm4d yad hé hazgasaiti yatha
thrishOm yau gaéthau asravayé od tandm pairyéiti.

44. Y6 gathau asravayé naémem γᾶγε dragé,

Tad paiti aénem dahmem g&thanam sraothrau
pairistayéiti,

Yadhéid naém yau gaéthau (read g4thau)asravayé
hyad atha u Astryéiti ;

5 Sarahé.
Pavka tisrd dasa u rathwim.
Hazangrem maésanim (Afringan GahAnbér, 7).
Hazangrem gavadm (ibid. 8).
Rathwim.

? According to the commentator Séshyans: ‘If he recite the
whole in bag and only one word aloud.’

3. If he has passed the fourth part of the year without celebrating
the Gahanb4r, any verbal fault he may afterwards commit shall be
punished as an Aredus, that is to say, with fifteen strokes of the
Sraoshé-farana (Vd. IV, 26).

VI. ἘΚΡΑΤΙΒΤΑ͂Ν AND N{RANGISTAN. 329

If he recite, were it only a word of them},

He escapes being in the number of the Peshé-
tanus,—

He who shall omit a word of the Gathas or a stanza,

Shall pay with three strokes (of the Sraoshé-
&arana) or a day's work ;

The same on the second omission, the same on
the third,

And so on until he let a fourth part of the year
go without singing the Gathas, when it becomes an
aredus sin 3.

If he let a third part of the year go, his guilt is
a Avara®; if he let a half go, his guilt is a bazu‘;
if he let a whole year go, his guilt is a yata 5.

If afterwards he miss a ratufriti®, he becomes a
Peshétanu.

43. If a man miss a ratufriti of the Gathas, he
shall pay for it with three (strokes) or a day’s work ;

And so on until he let a third part of the year go
without singing the Gathas............ The
becomes a Peshétanu.

44. Ifa man stay a half year without singing the
GAathas 5,

And also prevents another of the faithful from
singing the Gathas,

For the half year when he did not sing the
GAthas, he shall be in a state of sin;

5. Punished with thirty strokes.

4 The sin of breaking an arm: fifty strokes.

® The sin of breaking a leg: seventy strokes.

* One of the formulas of glorification to any of the ratus (?).
7 To be filled up as in § 42.

* ‘ Without celebrating the Gahanbars’ (Comm.)

3230 FRAGMENTS OF THE NASKS.

Paourum va naémem y4 aparem νὰ pairyastayéiti
pisotanus ἃ.

45. Y6 gathau asravayé naémem yau

Tad paiti aénem dahmem gaizti

Ardus νὰ aghryé [staorem] v4 bistaorem γὰ yad
mazanghem νὰ Avarem

Hvarbid hé anghad &ithayaésa upa-beretayaééa.

II. The limits of the several δ}.
114. G&h Ushahin.

46. Kahméd haéa ushahinanam gathandm ratufris
fragasaiti ?

Haga maidhydydi khsapad huvakhsii pairi-saZaiti ;

Atha aiwigdmi.

Aad hama yézi para huvakhsad ahunavadga
gatham sravayéiti,

Yasneméa haptanghaitim ustavaitim haitim4a,

Andsteret6 paskaita avau yau anyau sravaydid
4maéidhy4éd fr. yarad (read frayArad) >.

δ Pairau arstau khed.

> Ashem vohd 3, fravarané Mazdayasné-—Ahurahé Mazdau
raévat6 Avarenanghat6 khsnaothra od frasastayaéka.—
ashem vohi—khsnaothra Ahurahé Mazdau—humatanim
hdkhtanam hvarestanam—né yasta.

Narat6 kerethen.

Ashem vohi—yatha aha vairy4—ashem vohd 3 fravarané
mazdayasné—haomahé ashavazanghé khsnaothra od fra-
sastayaéka—ashem voht 3 fravarané—Zarathustrahé Spez-
tamahé ashaoné fravasheé khsnaothra od frasastayaéka—
ahuradi mazdai—imem haomem yaunghamsa—Y. A.V.
—A. V.—haoma pairi hareshyazti—syaothanandm—khsa-
threm£4—khsathremé#4—4dai kahy4kid paiti—Y. A. V.—
A.V.—A. V. 3, Fr.—tava 4tars puthra Ahurahé Mazdau
khsnaothra (athr6 Ahurahé Mazdau puthra tava Atars

VI. ERPATISTAN AND N{RANGISTAN. 331

And for the half of the year, whether earlier or
later, when he prevents (their being sung), he be-
comes a Peshétanu.

45-

II. The limits of the several Gahs?.
IIa. The Ushahin G4h.

46. At what hour does the celebration of the
Ushahina GAthas begin ?

It continues from midnight to sunrise; thus in
winter time.

In summer time, if one sing the Ahunavaiti Gatha
before sunrise,

As well as the Yasna Haptanghdaiti and the
Ustavaiti Ha,

He may, without guilt, sing the rest of the
GAthas till the middle of the forenoon.

puthra Ahurahé Mazdau khsnaothra)—A. V.—frastuyeé—
staomit ashem—staomi—A. V.—staomi ashem—vasaska te
Ahura Mazda.

Amesha Spexta—imad Baresma hadhazaothrem min

1 On the limits of the five G&hs of the day and night, and the
ceremonies of the same (Dinkart, 1. 1.§ 9). The five Gahs (asnya),
it will be remembered, are—

1. Ushahina (Ushahin), from midnight to the extinction of the
stars, or Dawn.

2. Havani (Havan), the morning G4h, beginning at dawn.

3. Rapithwina (Rapithwin), the midday G&h.

4. Uzayéirina (Uzirin), the afternoon Gah, from Rapithwin to
the appearance of the stars.

5. Aiwisrithrima (Aipisrfisrim), from the appearance of the
stars to midnight.

In winter there are only four G&hs, Havani and Rapithwina
being united.

332 FRAGMENTS OF THE NASKS.

IIb. Gah Havan.
47. Kahm4d havanem gathan&m ratufris fraga-
saiti ?
Haéa ht-vakhsad maidhyéi frayarai pairi-saZaiti ;
Hamatha itha.
Aad aiwi-gami maidhy4i uzayarai
Yad νὰ yatha uzarem yad yatha khsaparem ®.

Ahuréi Mazdéi od dathusé aétad dim od vanghuka
vanghauska.

Aéthraya varestim—imad baresma—frastuyé—Y. A. V.
—ashaya πὸ paiti gamy4d—/varata nar6—nadatum.

Gam.

Nemé Haoméi mazdadhatéi vanghus Haomé hudhat6é.

Havandnem 4sté4ya—azem vis4i—yé6 πὸ aévé ad ta.

Pairi té Haoma ashem vohi—A. V.— vanghuka van-
ghauska—yénhé mé ashad haké—syaothananam.

Sastita—Ahur4i Mazd4i—Amesh4a Spextéa—imem hao-
mem—yaunghiméa.

—Khsathrem#a—Athretim khsathréd kereta δὲ gaosd
berezé us shavayédid.

Ashem vohi—yénhé mé ashéd haka—haomanaméa hare-
syamnanim — arsukhdhanaméa vakanghém — atha zi πᾶ
huméyétara anghen—syaothanandm—Ada4i kahy4éid paitt
—us méi uzdresva Ahur4 Armaiti tevishim dasva—ashaya
dadhaimi imim zaothrim haomavaitim gaomavaitim ha-
dhanaépatavaitim od tava Ahurané Ahurahé vahistabyd
zaothrabyé6—tava Ahurdné adhi.

*Vohd ukhshy4 manangh4 imau raokau barezistem bare-
zimandm yahmi Spe#t4 thw4 mainyd urvaésé gasé.

Ravaska kvathreméa 4frinami vispayau ashaoné stdis
Azaska dusathreméa Afrindmi vispayau drvaté stdéis. A.V.
3 vayéis uparékairyéhé taradhaté anydis daman aétad τὲ
vay6é yad τὰ asti spezté khsnaothra—yazai apeméa ba-
ghaméa.

Haurvatét6 rathwé y4iryayau husitédis saredhaéibyd
ashahé ratubyé ayaranimfa asnyanimka m4hyanaméa γᾶ-

«--.

VI. ERPATISTAN AND ΝΙΚΑΝΟΙΒΤΑ͂Ν. 333

IIb. The HAvan G4h.

47. At what hour does the celebration of the
Havani Gathas begin ?

It continues from sunrise to the middle of the
forenoon ;

Thus in summer time.

In winter time till the middle of the afternoon.

iryandmka saredhandméa vispaésdm yazatandm pun yaza-
maidé ayara ashahé rathwé ratufretis yaz. asnya ashahé
rathw6 ratufretis yaz. mahya ashahé rathwé ratufretis yaz.

Yairya ashahé rathw6 ratufretis yaz.

Saredha ashava ashahé rathwé ratufretis yaz.

Az4t-mart guft hav4-t: ayara ashavana ashahé rath-
w6 ratufretis yaz.

Athré Ahurahé Mazdau puthra.

Khsathré nafedhré Nairyé-sanghahé.

Mad vispaéiby6 4tereby6.

Athré Ahurahé Mazdau puthra amat ἀ ἃ Athré Ahurahé
Mazdau mad vispaéibyé atereby6.

Athré Ahurahé Mazdau puthra.

Khsndmainé maunghahé [gao od] khsndmainé dathusé.

Apam vakhddnisn asp6 kar p 4m (read aspé-kehrpam)
pun minisn yakhsdnét.

Tir yém khsnimainé dan4 Tistryéhé staré raévaté
Avarenanghaté Satavisahé frapahé sirahé mazdadhatahé.

Tistry€hé—Vanant6.

Tistryéhé—Tistryéhé vatahé ashaunim.

Athré Ahurahé Mazdau puthra mad vispaéibyé Aierebyd
Tistryéhé Vanant6 geus tasni vispaésim.

Khsnémainé amahé. ᾿

Pathayau Avasty[au] zarenumanté sirahé Saokamtahé-
ka garéis mazdadhatahé pathim /vastditim yaz.

Zarenumaztem sirem yaz. Saokamtem gairim mazda-
dhatem yaz.

RAamané Avistrahé—thwdsahé.

334 FRAGMENTS OF THE NASKS.

48. Kahméd ahééa (read haéa) apm vanghinim
fratis fragasaiti ?

Haga hf-vakhsid ἃ hu-frashmé-daitéid _ pairi-
safaiti ;

Tad hama tad aiwégama.

Y6 Apé zaothrim frabaraité,

Paséa hd-frashmé-d4im para hd-vakhs4d,

Noid vanghé ahméd syaothanim verezyéiti,

Yatha yad him azdis vishd4pahé vastrem (read
astrem ὃ) paity4pta karsdéid ἃ.

IIc. Gah Rapithwin.

49. Kahméd haga rapithwandm (H.—ratufrithwa-
nam T.) gathanim ratufris fragasaiti ?
Haéa rapithwayad maidhydi uzayar4i pairi-saéaiti>.

IId. Gah Uzirin.

50. Kahméd haga uzayairanim gathanam ratufris
fragasaiti ?

Ha&a maidhydi uzaryarad hu-frashmé-daiteé pairi-
sakaiti ;

Hama itha.

Aad aiwigAmi yézi para hO-frashmé-datéid ahu-
naséa vairya frasravayéiti,

Tistryéhé—Vanant6.

Khsndmainé ashdéis vanghuyau sistéis vanghuyau erethe
vanghuyau. ᾿

Vispaésim—z2 berezatdé, 2 dathusé.

* Apadm vispaésam.

Vispaésim—haomy4m.

A.V. 3,fravarané: m4 g4s yakhsdnét. aiwyé vanghi-
Ὀγὸ vispanimka apam Mazdadhatanim berezat6é Ahurahé
nafedhr6 apim apaska mazdadhatayau tava Ahurané

-

VI. ERPATISTAN AND NfRANGISTAN. 335

48. From what hour may the sacrifice to the Good
Waters! be offered ?

It continues from sunrise to sunset ;

Thus both in summer time and in winter time.

He who offers libations to the Good Waters,

After sunset and before sunrise,

Does no better deed

Than if he should throw them downright into
the jaws of a venomous snake *.

IIc. The Rapithwin G&h.

49. At what hour does the celebration of the
Rapithwina Gathas begin ἢ
From Rapithwa to the middle of the afternoon.

Il d. The Uztrin G4h.

50. At what hour does the celebration of the
Uzayéirina Gathas begin ?

From the middle of the afternoon to sunset;

Thus it is in summer.

In winter, if, before sunset, one sing the Ahuna
Vairya,

Ahurahé khsnaothra [yasndika] od frasastayaéka apash
vag vakhdanisn,

Fra te staomaidé Ahurdéne Ahurahé vangheus yasnaska
vahmaska huberetiska usta-beretiska vamta-beretiska yaza-
tanim, thw4 ashaonam kukhsnisa us bi bardmi, rathwaska
berezat6, gathauska sravayéid fra te staomaidi.

Mia i razagada.

> Ashahé vahistahé 4thraska Ahurahé Mazdau vispaésim.
Ashahé vahistahé athrasta Ahurahé Mazdau puthra.

1 The so-called 4p-zéhr (Yasna LXIII seq.; see the Guimet
Zend-Avesta, I, 392-425).
2 Cf. Vd. VII, 79.

426 FRAGMENTS OF THE NASKS.

Apaséa frdaité,

Spent4é Mainydméa vasastastem khsvas vahistem
sravayti ;

Anasteret6 paskaita avau (H.—avad T.) yau
anyau sravayéid ἃ maidhydd khsapad®,

Ile. δῇ Aiwisrdthrem.

51. Kahméd aiwisrOthremananam gathanam ratu-
fris fragasaiti ?

Haéa hi-vakh4d-frashmé-daiteé (read hd-frashmé6-
daiteé) maidhyAi khsapé pairi-sa£aiti :

Tad hama tad aiwi-gAmi Ὁ,

III. The offerings for the Gahanbars.

52. Y6i daitya yaona (H.—yéna T.) Avarenta
(read £arenta),

Gavastraéa varesnau verezaaté khratiméa asha-
vanem aiwishaztd,

Adhiity6-draonanghaséa henta,

Déittm geus draond upa isemnd ava apangha-
bdexti ;

Framareztem aésam,

Noéid aétaésim ratufris ratufraittm thweresaiti ;

Yadh6id aété framarenti yadhdid ratufryé 9,

53. Aad aétaya (read aéta ya) fraéarenti keresaséa
gadh6ittska,

Daéviséa hazdaramana upa mraodeska vispd-
khsapé,

* Y. A.V.—ad ta vakhsya.

> Aédha aiwyastkid paiti apathrestememéad ptarenta.

9 Hazangrem maésanim danundm paiti-puthranim naram
ashaonim ashaya vanghuya uruné &ithim nisirinuy4d
(Afring. Gahan. 7).

a.

VI. ERPATISTAN AND NfRANGISTAN. 337

And offer the libations to the Waters,

And sing the six stanzas of the Gatha Spemta-
mainyu ;

He may, without guilt, sing the rest of the Gathas
after sunset,

Ile. The Aiwisrithrim Géh.
51. From what hour does the celebration of the
Aiwisrdthrima Gathas proceed ἢ
It continues from sunset to midnight ;
Thus both in summer time and in winter time.

III. The offerings for the Gahanbérs.

52. If an honest man,

Working hard and teaching the Holy Wisdom',

Have no sufficient living,

And dream of getting sufficient meat *;

If such a one only ὃ recite (the prayers),

He who celebrates the festival‘ cannot charge
him with non-celebration ;

For as far as he recites (the prayers), he has
celebrated the festival 5,

53. But men who live like robbers and highway-
men,

In knavery, brigandage, and debauchery every
night,

1 A profession which brings no great income to those who exer-
cise it,

* «They have bread, they have no meat,’ and cannot therefore
offer any meat for the GahAnbér.

* Without making any offering.

* The rich man who provides the offerings.

5 ‘He has as much merit as if he had presented pious people
with a thousand goats big with kids’ (Comm.), which is the re-
ward promised for the celebration of the first Gah4nbar (Afring4n
Gahan. ὃ 7).

(4) Ζ

338 FRAGMENTS OF THE NASKS,

Daityé-draonanghaséa haaté,

Fradhditim daittm geus draoné updisemné adha
avanghabdemné ;

Aframarentem aésim,

Aétaésaim ratufris ratufrittm thwiresaitt.

54. Kahya 4g{a]va ratufris ?

Yau avangha aveu yau néiryau yau puthrahé
aperendydis.

Yau tanu-perethahé aparaothemnahé aghaurvaya
ratufres,

Yau haa daévayasnaéibyé ava urvaitya apa bara
aya ratufris ; ὶ

Tadha yad paiti barezti yA αγεάιϊιςβα apaiti tad
(read apaititad) 4gaghaurva ;

Y4hu varanghana ;

Y4 adhfiti fravaityanam (read fraraityangm) frapa

Y4 néid vistem drvaté

Yad paiti baraunti

Néid apaita néid paiti kaya ratufres.

55. Ratufris apaityané kahya (H.—T. dahya)

Ratufris hava ya nm4nahé paiti ri#yéihé

Yézi vis hv4véis dazdé ratufris *

Hvaretha yézi aratufris.

56. Néid pasuska bazda néid irista anazdya ratufris.

Abanta airista anadya pairistanghara ratufris.

57. Ratufris pasuyebis Avastdiska ahvastdiska
zayeska azdyéska (H. zydiska azydiska).

Ratufris patus (read pitus) AvAst4is néid [anasta-
iska azydis πόα anazydis.

Ratufris snakeniska vizuska AvAstdiska néid ana-
Avastais azy4is néid anazydis >,

*Yézi fad his ndid his Ὠνάνόγα dazdé [aJratufris ya
adhang[ang]hé—yézi—Avaretha yazata ratufris.

VI. ERPATISTAN AND NfRANGISTAN. 339

Who have plentiful living,

And dream of a surplus of meat;

If such men recite not (the prayers) ',

He who celebrates the festival can charge them
with non-celebration.

54. Whose meat-offering is accepted ?

The offering of a man, of a woman, of a child.

The property seized on a criminal is accepted.

The property seized on heathens? who have
broken a treaty is accepted ;

Also the property that is brought having been
seized on the committer of an unexpiated aredus ;

The property seized in consequence of an ordeal ;

ee a τὸ

56. Shee deeiwed: wounded: or τ lean, 8 are not
accepted.

Sheep not diseased, not wounded, and not lean-
fleshed, are accepted.

57. Milk cooked or not cooked, from a fat cow or
from a lean cow, is accepted.

Meat is accepted; cooked, not uncooked; from
fat cattle, not from lean cattle.

. and... are accepted ; cooked, not uncooked ;

fat, notlean...

>Paé aénydikid (paémainyaikid?) zaothraya.
58. ᾿νὸ istaésva pasus hvis.
Y6 pasdm avai vinaoiti [pasta] hd- frashmé-daitim asao-
kantad paiti 4thrad.
Yatha νὰ az6 skaénis yatha hus peres6.

1 However rich may be their offerings.
3 Foreigners, non-Zoroastrians.
Z2

440 _ FRAGMENTS OF THE NASKS.

Ratufris Aaremaniméa pasu-vastrandméa,

Upa raésatndis fradiritarad naémad;

MarAtanam ndid amarAtanim azayanam ndid ana-
zayanam 4,

59. Ratufris nairikayau kehrpa ndéid payanghé, |

Néid suné kehrpa payanghé ;

Ratufris vehrkayau kehrpayau payanghasa hadhd
vispaniméa daévayasnanadm [tanu}perethanam dam
hathra baodhé angha fraurvaésyé,

60. Y6 aév6 hadhé-gaéthanim yé baresmaéa
frastarenti geuséa paiti-bairaiti,

Adh4d ainyé amtarad naémad hathrahé vakas#a
framavaiati (read framravainti) gavastryaéa varesnau
verezenti,

Vispaésaméa aiwi-surunvaiti vispé ratufryé >.

Yézi dad néid aiwi-srunvanti aésé [ratufris6] γαῖ}
f[rJiisé γὸ baresma frasterenti geuséa paiti-baraiti ¢.

61. Kahmad haga mazdayasnanaém (read myazda-
vandm) myazdé ra[é]thwaiti ?

Y4 khsudru yad va yazfaj#ti yad νὰ ham-raé-
thwenti,

Yad νὰ fra uithétat6 peresezti,

Yad νὰ aésim anyé aétahmai d4iti dadhaiti4,

* Geus va aspahé va varesahé.
A. V. 3, fravarané [mazdayasné zarathustris vidaévd
Ahurahé dkaés6].
—Ahurahé Mazdau raévaté Avarenanghaté khsnaothra
y. v. kh. fr.—A. V.
> Atha ratus ashad sid haa fra ashava vidhvau mraotd.
¢Hazangrem maésanam (Afring. Gahan. § 7).
Yaésim anghenfa thw4ré mazdista (read anghen kathward
nazdista).
4 Ashem vohd 3, fravarané. m4 gas yakhsandnét khsna-
man. Sraosahé ashyéhé takhmahé tanu-mathrahé dareshi-

VI. ERPATISTAN AND ΝΙΒΑΝΟΙΞΤΑΝ. 34%

58... ee, ee Sy ee Leather is
accepted from the skin of an animal,

From under the raésatna ;

If supple, not if not supple; if from a fat animal,
not from a lean one.

59. Woman's milk is not accepted,

Nor bitch’s milk ;

A she-wolf’s milk is accepted;.....

60. Of priests of one partnership! if one bind the
bundle of Baresman and bring the offering of milk,

And the others, within a H4thra distance, recite the
words and perform the ritual acts,

And all make the responses’, all are accepted.

If they make not the responses, the one who has
bound the Baresman and brought the offering of
milk is accepted.

GIs eo ae ee. τῶ τῶν ee A A

draos Ahiryéhé khsnaothra yasndifa od frasastayaéka
3 dQkanak kartak γὸ paoiryS mazdau daman apas
4frinagan pun réisd nédk napar A.V. 3, fravarané.
mA gd4s: havaneé u sdvangheé rathwim. khshnOman
Ahurahé Mazdau raévat6 kartak i Ahurem Mazdaim
ashavanem ashahé ratdm yaz. .". hudhaunghem mazistem
yazatem yim sevistem fradad-gaéthem od ad zayéné
(Y. XVI, 10). Apas 4frinagan pun réisa: rathwd
berezad ashem véhd 3, fravarané. Pun H 4tékht hadhao-
khdhéi. pun Vispérat havaneé. khsndman rathwd
berezad, kartaki ἀδιᾶζα aété Mazdayasna. Apas 4frina-
gan 4i pun réisA pun m4n-i sapiran [u] mani-
atasan: Ashem véhd 3, fravarané, ma gas yakhsfnét
khsndman dahmayau vanghuyau 4fritéis ughr4i damédis

1 Cf. page 305, note 3.
* Cf. § 20; in particular the atha ratus in the recitation of the
Ahuna Vairya.

242 FRAGMENTS OF THE NASKS.

62. Kahmad haga myazdavanam myazdé rathwaiti?

Y4 papithwa vasé6 aéisteé,

Yad pairi baresman hazgasaaté 4ad ratufriteé.

Yad yazanti yad va him raéthwayéinti®.

Yad νὰ aésim any6 aétahmai daiti dadhaiti.

63. Yaska mé aétaésim mazdayasnanim myazda-
vanam aétangham ya@ myazdaném anahakhté para-
baraiti,

Noid tayus néid hazangha bavad ;

Aiwififishmnai 4kadithamanam stay4d.

Ainyé kasfid angheus astvaté para-baraiti 4kau
hazangha anakausé tayus.

64. Y4 nara hamé-Avaretha hamé-gaodana hamim
aété khshaudrunem zaothrim baraté ham4&m péipith-
wim (H.—p4iptwim T.—read p4pithwim).

Paitinim h4amé-Azaretha paiti#4 gaodana,

Paitindm aété khsadrem (read khsh4udrem) zao-
thrim barat6 ham&m p4pithwam.

Paitinim A4varetha himé-gaodana,

Hamém aété khsaudrem zaothram bar&t6 paitingm
(H.) papithwam.

Paitinim fvaretha paitinim [4varetha hdmé]
gaodana, ᾿

Ῥαϊπδπι (H.) aété khsudrim zaothrim bardté
paitinim pApithwam >,

upamanai khsnaothra y. v. kh. fr. dQkanak kartan apas
tau ahmi nmdné [apas] 4frinagan pun rdéisd zag-i
1o yém pun Farvartigan zag-i pang yém [fartam]
A. V. 3, fravarané. m4 gd4s yakhsinét khsndman.
Ahurahé Mazdau ashaunim, kartak-t yau visidha 4va-
yanti; apas Afrinami pun réis4 zag-i pang yém dar
gas δὲ A. V. 3, fravarané [mA g4s] yakhsdnét khsnd-
mainé Ahurahé Mazdau gathabyé uash4unam apas kartaki
yau visddha apas Afrinagan-i pun réisa pun stétth

VI. ERPATISTAN AND ΝΙΒΑΝΟΙΒΤΑΝ. 343

63. If one of the Mazda-worshippers who share in
the Myazda ' carry off part of it without due leave,

He is no thief, he is no highwayman ? ;

He shall pay the penalty they may exact. ἡ

Any other man in this world who shall do that 5,
if he does it openly is a highwayman; if secretly, he
is a thief +.

64° If two men have the same food and the
same plates, they shall offer the same libation of
wine and the same meat.

If they have the same food and separate plates,
they shall offer separate libations of wine and the
same meat.

If they have separate food and the same plates,
they shall offer the same libation of wine and sepa-
rate meat.

If they have separate food and separate plates,
they shall offer separate libations of wine and sepa-
rate meat.

A.V. 3, fravarané. m4 g4s yakhsfinét ἀρὰς khsniman
Sraosahé asyéhé ; kartak γὸ vanan6.

*Yad athavatha veres6 ndéid verezenti ayip aiwithweres
—mrudka—yaska.

> Haurvé pasé Frasaostr6 naémo paithwa Zarathustr6é.

1 The public religious banquet which is one of the characteristics
of the Gah4nbér festival. It is given at the expense of the rich,
and both rich and poor take part in it.

* As he has a general right to it, though he ought not to have
taken it without authority.

* A man who does not belong to that Myazda.

* See above, page 35, note I.

® The case foreseen in this obscure paragraph seems to be that
of two men, members of the same Myazda, according as they each
bring their separate fare or not.

344 FRAGMENTS OF THE NASKS.,

IV. The Libations.

65. Kaiti πᾶ aévahé pasvé zaothrad (read zao-
thrau) bard? datangré.

Atha dvau atha thryim;

Xaturim aévam kahyditid tadha frayangham.

Kvad gaonahé avabaréd ?

Y4 dvaéibya erezubya haagerefad (H.—hamge-
reftad T.),

Dashenem ἃ va gaonavaté,

Baresns6 va paiti vaghdhanahé ἃ.

Vispaésim aztare (read Atarem ἢ) paiti-nardéid (read
paiti-baréid)>,

66. Kvad πὰ 4pa (read apé) fratad éareté khsdu-
drem payangham paiti-barad? yatha tasta zaothr6-
barana.

Aad tdirinim γαῖμα thris Avarethema raéthwis
baginéd (H.—baganaé T.) ;

Aad paiteus (read piteus) γαῖμα 4athwaré asti mas6é
ainaidkim n&zau.

67. Kvad na apé armaéstaya khsdudrinim pa-
yangham paiti-barad? yatha thris Avarema raéthwa
baginéd.

* Pourukid uthahé (H.—uthdhahé T.) amat δὶ kabad ath
yad aétad hazgasaunté paouru-gaonahé uthahéa.
>Taré yasnem haptanghditim yézeatem nédid athré frava-
timka yad néid geus vimatim.
Yad franata bun.
Yaunghimza aétausété Atere zaothrau.
Pasv4 zanghem Astaya.
Dasina paiti aredhangha.
Kathwaresatem gaoshem frayaz4maidé.
Tad kithreméa.
IthrishQm aunghad uthem sadayad.

VI. ERPATISTAN AND ΝΙΒΑΝΟΙΞΤΑ͂Ν. 348

IV. The Libations 1.

65. How many Zaothras shall a man bring for
one head of cattle ?—Four.

As many for two, as many for three ;

For four, one more for each head.

How much gaona? shall he pull out ?

As much as he can seize on a space of two fingers,

Either on the right hand of the gaona part ὃ,

Or on the summit of the head.

Of all of them he shall throw the gaona into the
fire.

66. Of liquid milk how much shall the man bring
to a running stream*?—As much as a cup for
libation ὃ contains.

Of milk in cheese three times as much as the cup
for mixing and dividing ὁ contains ;

Of meat as much as four asti (9). .

67. Of liquid milk how much shall he bring to
the water ina pond? Three times as much as the
cup for mixing and dividing contains.

Athré ahurahé mazdau puthra mad vispaéibyd Aterebyd
gardis usi-darenahé mazdadhftahe asha-Avathrahé.
Yaungham#a —yazamaidé— Ahurem Mazdim—Amesa
Spenta—humatanim—srirem (H.—srim T.) aredumem.
Yénhé hatam—humatanim—4 Y. A.V. 3 A.V.

+ «On the number of z6hrs [to be taken] from a head of cattle’
(Dinkart, 1.1. § 11). The goat furnishes the milky element, the giv,
for the z6hr.

3 Hair? 3 The hairy part?

‘ As an 4p-z6hr to a running stream.

* A zaothr6é-barana (z6hr-baran; Visp. X, 2).

® Cf. Vd. XIV, 8,

446 FRAGMENTS OF THE NASKS,

Avi (H.—ava T.) gereftem paitim (read pitum)
gerebyad ;

Fradaristafid thirinim fradaray6id.

Navayayai itha δρᾶ ;

Aad nAvayai,

Avaézé aétanghau frabareta dastra masé paiti-bard
(H.—pai-baré T.) 8,

. Aipi gaghaurvatim aspayaniméa payanghdm ga-
vayaniméa maésininiméa buzinaniméa >.

Avaézé pasim him pukhdhem mananghé (read
zemananghé) néid payanghé

Uska 4pé shaudé gavayais

Khshvas vaghzibis amtare baréid

Yatha néid aéti nid4itiéa airisy&

Azt dim aétaésim daoné- (H.—baoné- T.; read
baodhé-) gaitis astAraiti 5,

68. Avatha frabereta zaothrau frabaréid,

Atha havana haom&n hunyéd,

Yatha havad vaéthad atha mé zaothré yété (read
zaothrau yamté) raokahé néid aatare temahé.

Viday4d zi yatha hé ashis anghad ;

Vispanim zit asraséintem par&ééa (H.—praéa T.)
aésayamananim daéva raézaété upa [nJukhturusu
tuthraésu asravayamnad paiti Ahun4d vairy4d ;

Atha yé dim frahaz4intare 4tareméa baresmaéa,

Anairyanim tad dahyun§m verethrai uzgasaiti 4.

* Fridhast 4zau.
Avaézé pasim ham pukhdhem (cf. infra).
Kithrem kid (H.; T. 4ikéthrem id).

> Taurva payau bavad aspay4adka khraydadka.
A. V. 3, Fr.
Geus tasné geus uruné.
Tava geus hudhaunghéd uruné.

VI. ERPATISTAN AND N{RANGISTAN. 347

There he shall dip and take up the same quantity
of meat!;

There he shall hold out cheese.

The same shall it be for river water ;

But for river water,

The Frabaretar* may bring, without guilt, for a half,

Boiling milk of mares, cows, sheep, or goats.

68. The Frabaretar shall bring the libations,

The H4vanan shall prepare the Haoma,

In such a way that the libations, prepared to the
best of their knowledge, come to me by daylight,
not in the darkness ὃ.

For there is no piety without knowledge‘;

For all libations poured out and presented, that
are poured in the darkness of night, and without
singing the Ahuna Vairya, flow to the benefit of the
Daévas 5;

And if one pour them without looking at the fire
and the Baresman,

They accrue for the victory of the Anaryan
countries °,

Yavakem geus.

Khsnaothra.

Ashasara manangha.

Ashasara vakangha ashasara syaothana.
eYénhé mé ashad haga vahistem—yésné—paitt.
4 Asheméa dapaska hi-frasm6-daittm.

* As prescribed for a running stream. 3. See § 68.

3 Cf. § 48, and Vd, VII, 79.

4“ Offering up the sacrifice without a proper knowledge of its
rules and practice is no piety.

5 Cf. Vd. VII, 79. * The hostile countries.

448 FRAGMENTS OF THE NASKS.

69. Y6 paiti ἀρὰ barditi néid baresmainé,

Yézi baresma amtarad naémad aésd draogyéhé
yavé frathyéhé,

Paiti baresmaéid paiti-bar6id ;

Yézi néid thriva paiti 4z4iti ayare drag6 va vastry4d.

Y6 paiti baresmainé n6id apé,

Yézi fés (read 4fs) amtarad naéméd thrigamahé,

Paiti apaééid (H.—apaéméd T.) bardid ;

Yézi néid paiti-baraiti thri νὰ 4z4iti ayare drag6 νὰ
vastryad 4,

70. Yad baresma aés6 dragé yavé frath6 kavakid
aétahé paiti-barédid.

Yad masyé aétahméd baresma,

Yatha aétahé frasteren4iti atha aéta hé paiti-baréid

Yad zaota Ahurem Mazdim yazaiti madhimai
baresm§n paiti-baréid ;

Ameshe Spemte yazaiti fratemai baresmin paiti-
baroid ;

Apé ad yazamaidé haotem4ibaresmf4in paiti-baréid ;

Ashéunaméa urunaséa fravashiska yazamaidé ash-
nétem4i baresm4n paiti-barédid.

Vispaéibyé yasné-keretaéibyé madheméi baresmé
paiti-baréidb,

* Apo vyaudau mAtaré gitay6. RaAtéis.
Avavad tadha yatha dathw4ré erezvé.
Surunuyau. Vispaya 4frinami.
> Kud6-zatanaméid, naramfa, nairinimka, yaésim vahéhis,
daénau, vanaiati [thrakhti] vanghen, vaonare, khsathreméa.
Y4is azath4 mahmai hyata avanghé mad vau padais yais
frasrOtau tzayau pairigasai.

1 If the libations are intended for the water, not for the Baresman.

3 The words ‘a yava’s breadth’ seem to be out of place here.
They may have crept in from the usual formula ‘an aésa long,
a yava thick ’ (cf. Vd. XIX, 19; infra δὲ 70, go).

VI. ERPATISTAN AND ΝΙΒΑΝΟΙΒΤΑΝ. 349

69. If he bring the libations to the water and not
to the Baresman ?,

If the Baresman be distant an aésa’s length, a
yava's breadth 2,

He shall bring them over the Baresman ;

If not, he shall pay three strokes (of the Sraoshé-
Aarana) or a day's work,

If he bring the libations to the Baresman and not
to the water,

If the water be distant three steps,

He shall bring them over the water ;

If not, he shall pay three strokes (of the Sraoshé-
farana) or a day’s work.

70, If the Baresman be an aésa long, a yava
thick *, one may bring them on any part of the
Baresman.

If the Baresman’s size be larger,

He shall bring them on the point where the bundle
is tied.

While the Zaotar sacrifices to Ahura Mazda‘, he
brings them on the middle of the Baresman ;

While he sacrifices to the Amesha-Spentas°, he
brings them before the Baresman ;

While he says: ‘ We sacrifice to the Waters *,’ he
brings them on the left side of the Baresman ;

While he says: ‘We sacrifice to the souls and
Fravashis of the Holy Ones’, he brings them on
the right side of the Baresman.

5. If it has the normal dimensions.

4 When he recites the formula: ‘ We sacrifice to Ahura Mazda’
(Ahurem Mazdaim ... yazamaid@; Yasna LXI1I).

® While he pronounces the words : ‘ We sacrifice to the Amesha-
Speatas’ (Amesh4 Spent4 yazamaidé, ibid.)

* Yasna LXIII. 7 Ibid.

350 FRAGMENTS OF THE NASKS.

Dakhsamaéstim aétad baresma yad paiti-Apem
franayamtema 4.

71. Apa adhad frabareta aétaibyé zaothrabyd
yaiti

Yaungham néid aiwyé vanghibyé frabaravad (read
frabarad ?)

FrA aétau zaothrau bardid
_ Zaota geus paitydi pdid (read paity4pdid) paoiryd
frangharbid

Mr(iti aéta zaota imim ναζό >,

Frasa adhéd ... arad naémad yoguyastéis pai
... asemti aésmfska bareséa °.

V. Functions and places of the Zét and Raspts
at the Sacrifice.

72. Kis zaotars kairim anghad mazdéis (H.—
mazdayasnéid T.—read myazdéis) αἱ» ?

Gauska (read gAthauséa) frasravayditi vatiméa
anghé astvaiti paiti adhay4d@: atha ratus.

Aad hAvanand (H.—hAvay4d πᾶπὸ T.) [yad]
haomeméa ahunavad anghavaneméa vaémanad.

73. Aad Atravakhshahé yad Atreméa aiwa-vakh-
sayad Athraséa tisr6 thrakhtis yaozdathad,

Zaothraska vaéim paiti adhayad: atha ratus.

74. Aad fraberetars yad Athraséa aévam thrakhtim
yaozdathad,

Baresmanéa frakem 4thraééa yasné-keretaéibyd
paiti-bar4d.

75. Aad Asnatéra yad haomeméa Asnay&d hao-
meméa paiti-harezAd 4,

VI. ERPATISTAN AND NfRANGISTAN. 351

At all the sacrificial formulas! he brings them to
the middle of the Baresman ?.

. . . . . . . . . Φ . . . »

71.

V. Functions and places of the Ζόϊ and RAspts
at the Sacrifice ὃ,

72. What shall the Zaotar do on the day of a
Myazda "Ὁ

He shall sing the Gathas and shall give response
to the people: atha ratus ὅδ,

The Havanan ei

73. The Atravakhsha shall feed the fire and
cleanse the three faces of the fire-altar, and shall
give response to the Zaotar: atha ratus.

74. The Frabaretar shall cleanse the fourth side
of the fire-altar,

And shall bring the transverse stem of Baresman °
and shall bring the incense to the fire at all the
sacrificial formulas (all the yénhé hatam).

75. The Asn&tar shall wash the Haoma and shall
strain the Haoma.

* Yazai 4pem.
Tava 4thrd—tava Athré Ahurahé. ....
> Amesha Spenta daéna mazdayasna.
°YAta raésim frayu .... tem vanghad aétadha upa
gerembaydn.....
4Vispauska Athré.

9 At all the Yénhé hAtim.

* See, on these ceremonies, the Guimet Zend-Avesta, I, 395-397.

5 Dinkart, 1. 1 § 13. * In a Gahanbar office.

5 See above, p. 341, note 2.

4 The baresmin frakem or frakh-g4m, [γᾶ ἃ τὰ, a stem that
rests on the feet of the Barsomd4n or Mé@hrf.

252 FRAGMENTS OF THE NASKS.

76, Aad raéthwis-karahé yad haomeméa gava

rathway4d@ bakhshaydadéa.
- 77. Apem 4-beres 4-barad. Sraosivarezé aiwy4kh-

sayad.

78. Zaotara daityé-gatus

Madhemya nm4nahé madheméad ardthraod apa
srit6.

79. Stuiukhtis havanané daityé-gatus

Dasinem upa srakhtim frataram baresm&n aparim
4thré.

Haoyad haé naémad 4snatars.

Atravakhsahé daityé-gatus

Dasanem upa thrakhtem frataram Athré.

Fraberetars daity6-gatus

Haomy4m upa srakhtim fratarin baresm4n.

Dasinad haé naém4d raéthwiskarahé.

Anaiwi-eretavé (H.—erezvo T.) gatus aéta Abe-
reta sraosavarezahé vigarayatem.

80. Yézika aéti ratavé anahakhti pairigayati,

Zaota vispa ratu thwdis rashayaati

Aévadha 4snathrad havaynané raéthwayéiti.

Zaota anahakhté paray4a@ dahistéi arsvaéasteméi
zaothrem raékhsaiti.

81. Yad aévé zaota frayazditi mayazdahé aix
zaotars gatava,

Aétaya myazdé aiwi-vaidhayéiti rathwaééa myaz-
daé#a rathwaééa,

1 In the modern sacrifice there are only two priests who divide
between them the functions of the eight priests. The RAspi, who
takes his name from the Rathwiskare, represents rather the Atra-
vakhsha whose place he occupies near the fire, and who, of all the
assistants of the Zaotar, is the one whose services can least be
dispensed with (see, however, § 81).

VI. ERPATISTAN AND N{RANGISTAN. 353

76. The Raéthwiskara shall mix the Haoma and
the milk, and shall divide the mixture.

77. The Aberet shall bring the water. The
Sraoshavarez shall superintend.

78. The right place of the Zaotar

Is in the middle of the house, . :

79... . . the right place of the HAvanan

Is on the right side, opposite the Baresman,
behind the fire.

On his left-hand side shall the Asnatar stand.

The right place of the Atravakhsha

Is on the right side, opposite the fire.

The right place of the Frabaretar

Is on the left side, before the Baresman.

On his right-hand side shall the Raéthwiskara stand.

The places of the Aberet and the Sraosh4varez
are not fixed; they come and go.

80. If these assistants' go without the leave of
the Ratu,

The Zaotar may make all the mixtures

Without the Asnatar and the HAvanan.

If the Zaotar go without leave, the preparation of
the Zaothra shall fall to the wisest and truest? of
the assistant priests.

81. If the Zaotar sacrifice alone* on a Myazda
day, at the place of the Zaotar‘,

He shall announce that Myazda to the Lord (of
the festival) and to the Lord of the Myazda 5,

* The most respectable of the priests present.

3 Without his seven assistants. * At his ordinary seat.

δ᾽ He announces the banquet to the Ratu of the G&h4nbér, that is
to say, to the Genius of the Gahanbar which is being celebrated, and
to the Genius of the religious banquet itself.

(4) aa

354 FRAGMENTS OF THE NASKS.

Vispayau sa#adhéa ashaonéd stéis yasndifa vah-
maiza khsnaothrdaika frasastayaé£a.

Zaotars gatava Ahunem vairtm frasravayéid.

Syaothan6-téitya havanaéibyé paiti-anghéid,

Havanané gatdm.

Atravakhsahé gAtava Atrem aiwi-vakhsayéid.

Fraberetars g4tdm [yasnem haptanghdittm] fraya-
zaiti.

82. Yaska aétaésim rathwam paoiryé paiti (4)
gasad havandnem aétem Astayéiti ;

Bittm Atravakhsem; thritim fraberet4rem; τ τ πὶ
danazvazem (H.—d4nazvanem T.);

Pukhdhem Asnatérem; khstim raéthwiskarem ;
haptathem Sraoshdvarezem.

83. Adh4ad anyaésim rathwdm paiti 4dhaydid

Aétaésam ratavé azdai

Thrig4mi amtare anamtare atha aatare patatha

Yad antare va dad antare v4 paiti va thri va 4zaiti
ayare dragé va vastry4d "

Zaothranam paitista sti myazdéis (H.—paitista
stimyazdéis) aiz b,

84. Αναγὸ vananti Spitama Zarathustra yé fraurva-
érkhté (read fraurvakhsté ?) hava [hé vanaiati]!

Avoya druyamti (read drugamti) Spitama Zara-
thustra γὸ fraurvaikhti havahé uruné druzaité (H.—
druzahé T.)

* Yadhdéid gaém yavad erezva.
Thri-gami aiwy4stéd haka baresma pariiti.
Varstaskid.

Vangharstaskid (cf. § 109).
>Ratus r4uiningm d4thranim srévananiméa pasu vastra-
ndmza ahaow4.

? One of the words in the second line of the Ahuna Vairya.

VI. ERPATISTAN AND NIRANGISTAN. 355

For sacrifice, prayer, gratification, and glorification
to all the creation of the Good Spirit.

He shall sing the Ahuna Vairya in the place of
the Zaotar.

At the word shyaothananim' he shall spring to
seize the mortar,

Into the place of the HAvanan *.

From the place of the Atravakhsha he shall feed
the fire.

From the place of the Frabaretar he shall cele-
brate the Yasna HaptanghAiti.

82. And of those masters he who comes first
represents the Hévanan ὃ;

Secondly, the Atravakhsha ; thirdly, the Fra-
baretar ; fourthly, the DAnazvaza “;

Fifthly, the Asnatar; sixthly, the Raéthwiskara ;
seventhly, the Sraosh4varez.

845. Woe to the struggler who struggles for the
joy of his own soul *, O Spitama Zarathustra!

Woe to the deceiver who deceives for the joy of
his own soul’, O Spitama Zarathustra !

* The Havanan being the priest who holds the mortar and
pounds the Haoma and the Urvarém.

* The case here is the most ordinary one, when besides the
Zaotar there is one RAspt who represents, one after the other, the
seven assistant priests.

4“ The D&nazv4za, ‘the water-bearer,’ is the same as the Aberet.

5 «That the best of sacrifices is to give presents to the righteous,
to teach and study the Law’ (lit. the Intelligence of the Righteous),
Dinkart, 1.1. § 14.

* * Any evildoer who helps to do evil; some say, the warrior
that helps the evil deed and does not repress it’ (Comm.)

7*Any man who does evil with his tongue; some say, the
priest that teaches error’ (Comm.)

Aa2

256 FRAGMENTS OF THE NASKS.

Avoya [darem (read dathrem)] dadh4iti Spitama
Zarathustra yén[hé d4]thrahé daiti £6id hava urva
va raza (read urvaza ?)

Dathri zt paiti nivditis vispahé angheus astvat6
humataésuda hokhtaésudéa hvarestaésufa.

Aésa zaothranam mazistaéa vahistaka sraéstaka

YA nairi ashaoné dasti aiwiéa haithi Aishandiéa

Paitiéa p4resmanai khratQm ashavanem.

Ashem voha.

NfRANGISTAN.
Farcarp III.
I. The Késtt and Sadara.

85. Aiwydsta mazdayasna gathau sravayad noid
anaiwyAsta.

Kva ithra aitwyau[ngayau]sti? adhairi kasaéibya.

Kvad aiwyaunghayauati ?

Yad aésim aredvaé gavastry4 varistéau vere-
zantim ndid avangrasayad adhairi harethra€ibyé 4.

86. Nanetema vastrahé aiwydsté ratufris ὃ

Yatha Athravan6é bis paii (read paiti) bis maidhy6i-
paitistand.

87. Kva taétd aétahé aiwy4sté ratufris.

Yad masyé aétahmad vastrem,

Aétava[t6] aétahé nistema (read nitema) aiwydsté
ratufris.

Y6 aiwyaunghayéaité kareteséa aratufryd

Paska aiwy4stem nitaosayéiti ratufryé.

88. Yézi thris hathrau té6 (read hathrauz£6)
yAatayenté ratufryé.

Yézi fad néid hathrauvké yatayanti aratufryé.

*Threuitasti aspayau paourvé azyau arego.

VI. ERPATISTAN AND NIRANGISTAN. 357

Woe to the giver who gives for the joy of his own
soul ', O Spitama Zarathustra !

For the gift that delivers all the bodily world con-
sists in good thoughts, good words, and good deeds.

And the best and finest of all libations

Is the gift to the righteous man who teaches clear
truth and consults the Holy Wisdom 3.

N{RANGISTAN,

Farcarp ITI.
I. The Késtt and Sadara ?.

85. The Mazda-worshippers shall sing the GAthas
with their girdle on, never without their girdle 4,

Where shall they gird it ?>—Under the armpits.

How much of it shall they gird around ?

So much that, while they work standing, the ends
should not embarrass them below the skirts.

86. What is the least garment he shall wear [in
order that his offering should be] accepted ?

A pair of drawers reaching to mid-leg.

87. However poor the garment be, he is accepted.

If the garment be of higher value,

He is, however, accepted only if it is that size at
least. .

88 ὅ.

1 The Pahlavi translator read ndid instead οἵ ἀδί: ‘he gives
gifts of woe, for which he shall have no joy.’

? Who studies the Law; cf. Vd. XVIII, 6.

9. Dinkart, 1.1. § 15. «Cf. Vd. XVIII, 1-4, 54-59.

5 This paragraph and the two following, referring to the pre-
paration of the Baresman, appear to have been misplaced, as
§§ 91-96 continue the remarks on the Zoroastrian’s garment, and

the Baresman is again the subject of §§ 97 seq. The right order
therefore would be: 87, 91-96, 88-90, 97.

358 FRAGMENTS OF THE NASKS.

89. Yé anu aésdm baresma frastarenti γαῖμα ashava
GamAspé frastarenaéta ratufris.

90. Avad nanitima baresmana ratufris ? thris
urvara.

Kyau v4itisa (read &yau vaitis?) aétayau urva-
rayau anghen ?

Taré denaré varesé stavanghd,

Aad upema aéso dragangha yavé frathangha.

g1. Y6 vanghenti keretiséa,

Paiti vanghaséa khre uru baouriséa,

Yézi amtarem asperenéd vastrahé aiwyaunghayaunti
ratufry6 ;

Anasperené vastrahé aiwyaunghayaunti aratufryé.

92. Y6 vanghaiti varenauséa pairi-urusvaistis,

Ad keséa (read atkeséa) frazusé sanghaséa upara-
smanai,

Yézi azarem aiwyaunghyauati ratufry6 ;

Aparem aiwyaunghyauati aratufryé.

Anyaméa sutem vanghanahé narem na aratufryé.

93. Y6 vastra vastrem aiwyeunti,

Uzbarenti aratufryé ;

Uparéd naémad ava-barenti atha aiwyaungha-
yaunti ratufryo.

94. Yézi uzgeresnavayé (read uzgeresna-vagh-
dhan6d) nivazti,

Yézi amtarad naémad

Y4 hama aiwyaunghaga aiwyaunghayaunti,

Yézi amtare brewgayditi (read derezydaiti) va
ratufry6 ;

Yézi ἃ ndid amtare derezy4iti va aratufryé.

95. Y6 aiwyaunghayauati ruséa nman4i nmana-
yaska,

Yézi taraska aiwyaunghana aipi-verefainti ratu-
fryé ;

VI. ERPATISTAN AND NIRANGISTAN. 359

89. He who binds the bundles of Baresman as
the holy GamAspa! did, is accepted.

90. How many stems of Baresman, at the least,
are needed for the offering to be accepted ?>—Three *.

What shall they be like ?

ὲ as thick as a hair,

At the outside an aésa long, a yava broad.

91. Those who are clothed with rags,

If the inner garment be complete,- they are ac-
cepted ;

If they wear not a complete (inner) garment, they
are not accepted.

93. When they put on the garment over the
garment 8,

If they put it on from below, they are not ac-
cepted 1;

If they put it on from above’, and then gird it on
with the girdle, they are accepted.

94. . -
95:

1 According to the proper orthodox rite: Οἀπιᾶβρα was one of
the first converts to Zarathustra’s doctrine.

* Cf. Yasna LVII, 6; Yt. XII, 3.

5 The Sadara on the Késtf.

‘ As the garment has, passed by the regions of the body where
Ahriman is supposed to reign.

5 It slips from the head on to the shoulders and breast.

260 FRAGMENTS OF THE NASKS.

Pasfa va pairi bareati aratufry6.

Y6 vanghaiti nadheséa sAdhayamtiska karemanéa
huki,

Maghanam tinaim (read tanum) aiwy4st&m irirts
ndid anaiwyAsti astarenti ;

Yézi fad néid maghnam tanu aiwydstam ririshia
anaiwydsta strenti.

96. Y6 gatha ratufris paiti parayanti,

Yézi aspkerevt6 (read asperend) vastrahé ai-
wy4stem dadarayé ἃ anaiwydsti strezti ;

Yézi fad ndid asperend vastrahé aiwydstrem da-
darayé néid anaiwydst6.

11. The preparation of the Baresman.

97. Y6 baresm4n frastaremti haomaséa varedheska
thanvaséa avtare data,

Yézi thris hathra ke bis (read hathrakaébis) ya-
yéinti (read ydtayéinti) ratufry6 ;

Yézi dad thris (?) néid thris hathrakebis yatayazti
aratufryé ἃ,

98. Υὸ urvaram baresma frastarezti hamé-vare-
shegim paouru-fravakhsem,

Vi-baré fravakhsé ratufris, néid vi-bar6é.

Paoiris paoiri-fravakhs6 frastareti,

Vi naraséa (read vi-baraséa) avi-bareséa ratus.

99. Y6 baresma anahméd naémdd h&m srishaiti
ham va darezayéiti,

Vi-bar6 ratufris, néid vi-bard.

Atha γαῖμα γὸ him vaésy4 him vaéséayéiti va-
naéma ham srisaiti vareséa iverbareséa ratufris.

100. Y6 baresma taoshyéiti draos νὰ paiti séinma,

Unam v4 kadéid- νὰ paiti sidaranim,

Yézi tisr6 dinanéd hathrasis nis-his 4antifratufris
(read nis-histamti aratufris).

VI. ERPATISTAN AND ΝΙΒΑΝΟΙΒΤΑΝ. 361

Il. The preparation of the Baresman'.
97-101... 6

5 Y6 ratheska pasvarezdeska baresmaéné ham varentayenti.
Naraté karaithin.
Zata ratus frenk.
Kaméid va vakhshisdm.
Zat6 fren.

1 ©On the way of gathering and tying the Baresman’ (Dinkart,
1.1. § 16).

162 FRAGMENTS OF THE NASKS.

Y6 urvarayau ava vaésenti,

Yézi tisrd tard den4né (read den4r6) hathra 4is
(read hathraéis) bareati fratufris (read ratufris) ;

Yé@zi Aad néid tisrd tard denand (read denaré)

' hathra Ais (read hathrafis) barenti aratufris.

ror. Y6 zemo tisré kareshau frak4rayéiti,

Ava itha barezti yavahé v4 gavanahé νᾶ,

Yézi tisrd dtaré (read taré) dendné (read dendrd)
hathrafis amtara spezti (read hazdarezanti ?) ratufris ;

Yézi dad ποία tisré tard dedénd (read dendrd)
hazdarezanti aratufris.

Y6 anyéhé as-hya baresma frastarenti,

Yézi paiti shau uravarau upa dadhfiti ratufris ;

Paré upa datau frastarenti aratufris. .

102. Hapta περι havana ratavé baresma stere-
naéiti :

Paoirya yénhé mé ashad haéa ;

Bityé ahunandm vairyandm ;

Thritya daidt mdi;

Tdirya ustavaityau va spevt4 mainyus va hatdis
hazdata ;

Pukhdha yénhé mé ashad haa ;

Khstvé daidt mot;

Haptatha ustavaityau vd spe#t4 mainyeus va
hatéis hazdata.

Aad any4hu ratufrisu Aatangré danghauskauid
(read kanghaus&éid) baresmfn frastaraity6 :

Paoiryd yénhé mé;

Bity4a ahun4n vairan;

‘ daidt méi ye gam ;

Thiryé ustavaétayau gathayau νὰ Spemta main-
yeus va 5,

Kvaé aétim asmem (read aésmem) paiti-barad
antare ahuna airyanemna ἢ ?

VI. BRPATISTAN AND ΝΙΒΑΝΟΙΞΤΑ͂Ν. 363

102. There are seven Lords of HAvani for whom
one lays down the Baresman'.

The first is at yénhé mé ashdd haga (Yasna
XV, 2).

The second is at the Ahuna Vairyas.

The third is at daidt méi (Yasna XVIII, 1).

The fourth is at the end of the HA Ustavaiti
(Yasna XLIII), or of the H& SpewtAé Mainyu
(Yasna XLVII).

The fifth is at yenhé πιὰ ashéd haga (Yasna LI, 22).

The sixth is at daidt méi (Yasna LXV, 15).

The seventh is at the end of the HA Ustavaiti, or
of the Ha Spent4 Mainyu.

In the other rites* the Baresman is laid down four
times.

The first time at yénhé mé; the second time at
the Ahuna Vairyas; [the third time 4175 didi méi
ye gam ; the fourth time at the Gatha Ustavaiti, or
the Gatha ape seme

103. .
5102. Daityai pairistai pairisti.
Frarathné draganghé varis-stanghaska.
> Khsnaothra yazamaidé - yasnemfa.

Barata beretem akyauskangha Atars aésmem daityé-
aésman.

Nivaédhayémi γαῖμα yim Ahurem Mazd&m fradathai
nemé vivahua u y4sangha tars baoidhim aétéam baoidhim
daity6-baoidhyé.

1 This seems to mean that there are seven passages of the Yasna
in the celebration at the H&van G4h, at which the Zaotar lays
down on the M4hrfi the Baresman which he holds in his hand.
Cf. the Guimet Zend-Avesta.

3 In the Visperad and the Dv4zd&hémést.

* The words ahundn v4tr4n are in Pahlavi, and thrity4 is
omitted.

264 FRAGMENTS OF THE NASKS,

Umeméid (read dyuméid) ava vakim géthanim
asrutem paiti-baré aratufris.

Passa va pari va pairi baremti aratufris.

Od, frakaraté aéva Mazdayasna baresmAn sterenti,

Y6 anu aésam tad ahma (read hama) tad aévé
gama.

Aad aésa y6 areméidé (read areméi-sid6) aiwie-
ret6 gatus,

Aévayayaéid aésé baresmé steraiti ratufris.

Frashavayé aiwigami ratufris paiti néid afrasha-
vayé.

Κὰ frashditis yad kvad ?

Fra νᾶ apa va shavayéiti,

Aad hama yau paiti frayad tau paiti dad baresman
upa-baraiti.

104. Y6 anyéhé dahmahé baresma frastarenti
fragasaiti,

Yézi héi dahmé amtardd naémad hAathrahé aratu-
fris.

Yézi dad néid dahmé antardd naéméd hathrahé
baré (read nard) hathrad

Frathrathvayé (read frasravayd) ratufris πόδια
athravay6 (read asrAvay6).

III. The firewood and implements of Sacrifice.

105. Y6 kemé#id dahmandm aperendyundm astem
dasti,

Ha: mé bara aésmaga baresmaéa ;

Yézi sé daiti dadhaiti aratufris (read ratufris) 9,

Yézi dad hé néid daiti dadhditi aratufris.

Nairikam νὰ aperendydkm (read aperendydkem
va) astem dasti,

Havai rathwé pathayéiti.

Daévayasnem νᾶ tanuperethem νᾶ astem dasti,

VI. ERPATISTAN AND N{RANGISTAN. 365

104. If a man come and tie the Baresman of
another of the faithful!,

If the latter be within a hathra distance, the former
is not accepted ?.

If the latter be not within a hathra distance ὃ, the
former man is accepted if he sing the hymns‘; if
not, he is not accepted.

III. The firewood and implements of Sacrifice.

105. If a man give a charge to a child of a pious
family §,

And say: ‘bring me wood and Baresman ;’

If the child bring wood already cut *, the worship
is accepted.

If the child do not bring wood already cut, the
worship is not accepted.

If he give the charge to a woman or to a child,

If he give the charge to a Daéva-worshipper, or
to a man in a state of sin,

* Atha ratus mazdayasné ahmi mazdayasné Zarathustris,
od, Asthitis nem6 ve gathau ashaonis ust4 ahmii. -

>Khsvas vaghzibis (cf. § 67, end).

°Néid thryim upamandm frakhsashyandm (read fravakh-
shayanim).

1 A priest has prepared everything for the sacrifice, when another
priest comes, possesses himself of the apparatus, and offers up the
sacrifice.

* He could easily have asked for the permission of his fellow-
priest and had no right to act without it.

3 So that he could not be easily asked for permission.

4 If he performs the whole of the ceremony.

5 Of a good sacerdotal family. The child serves him as
a ratunaya (a sacerdotal servant).

4 It is not certain that the young ratunaya could do it properly.

466 FRAGMENTS OF THE NASKS.

Paoiryai dahman4m pairi-geremy4i pathayéiti 8.
106. Avad πᾶ nitema aésmahé paitibaré ratufris ?
Yatha vareshnahé kehrpahé deus.

107. Havanaéibya ratufris ayanghanaéibya ze-
maéna€ibya,

Yézi anusvau aata.

ΝΟ ια΄ astaénaéibya néid draonibya ratufris néid
fravakhsnaéibya ratufris. ἢ

Déityé aényé havané adaityé (read daityé) aéibyé
(read aény6) >.

108. Avadbya Κᾶ nitemaéibya h4vanaéibya aratu-
fris (read ratufris) ?

Y4thra yastuma (read γὰ thraySstuma) huittm his
Avist6.
KyAavanté aéteé (read aété) dsavé anghen ?

Bashidraganghé aogé (read aévé- ὃ) varesé.

Kad ham thrisa vibarad ndid ?

Thrayim kvaéid upabaré6 ratufris.

Aétavad 4pé yavad aétaéibyé upangharesteé,

Kva ἀξία geus vikithra paiti-baré (a)ratufris.

Asfnaénaéibya (read asAnaéibya) πᾶ havaéibydéa
(read havanaéibyaéa) πᾶ vanghavaéibyaséa (read πᾶ
νὰ anghava€ibyaséa) ;

Atha haomya atha apa (read apa atha varesa)
atha aiwyaunghana ;

(read hava gava) havahé aésma hava baresmana.

109. Avad aétaésdm ahfrané Καί upa isdd-
yavad hathrem

Y6éaétaésim néid kaéid πρὸ isdd aétavad apayaésa

* Noid thrayim upamandm fravakhsyandm upa-thweres6id.
Athweresaya aétahé thwdm.
> Yatha vadhdityé (read va daity6) hita.

VI. ERPATISTAN AND NfRANGISTAN. 367

106. What is the least load of wood accepted ?

107. One may use a mortar of [silver], metal, or
earth,

If it let nothing through (9).

One of bone, wood, or lead is not accepted.

Such is the rule for both parts of the mortar 3.

108. Of what size at the least must a mortar be
to be accepted ?

Large enough for three stems of Haoma to be
prepared [therein].

What shall those stems be like ?

As long as a joint of a finger, as thin as a hair.

Shall he put them in at three times or not ?

As long as he puts in three stems’, he is accepted.

Also water enough to overflow them‘.

However little milk he puts in5, he is accepted.

He may use either his own mortar, or one that is
not his own;

And so it is as to the Haoma, the water, the
Varesa δ, and the tie’;

But the milk must be his*, the wood must be his,
the Baresman must be his.

109. . . . . o ve . . . . . .

’ ‘Tf it let anything escape, it is good for nothing’ (Comm.)

* The mortar proper and the pestle.

8. Whether he puts them all in at once or otherwise.

4 For the straining. 5 A few drops of giv are enough.

* Supplied from the Pahlavi translation (1 { ἢ vars).

7 The vegetable tie that is bound around the Baresman, the
so-called Aiwyaunghana (Evanghin).

5 Supplied from the Pahlavi translation (bara zag-i nafsha
basry4).

468 FRAGMENTS OF THE NASKS.

Antare hathreméid aéteé anya upa isdid

Yézi nédid upédisaiti thri νὰ 4z4iti ayare dragé va
vastryad

Y6 upédiséid néid vanasti

Anaséaiti (read anAstaraiti)

Varestaska min αἱρῇ ztaskid (read varestaska
maghnentasfid) sravaybid. (Tahmuras’ Fragments,
XII, 11.)

Yézi iska nid iska ndid anashavanem (read asha-
vanem) aénistem 4stéraiti®. (Tahmuras’ Fragments,
XI, 12.)

* Vangharestaskid.
Rathié upasu varezié.
Ashem vohd vahistem astf usta asti ust4é ahmai hyad ashai
vahistai ashem,

VII. SUNDRY FRAGMENTS.

1.
Xithrem buyad.

Found in a Parsi prayer known as Xithrem buy4d from its first
two words. It was published by Tir Andaz in his Khorda Avesta
(Bombay, p. 374 seq.) and by Sachau in his Neue Beitrage
(Vienna, 1871, p. 823).

Xithrem buy4d ahmya nmané

Pitum buy4d ahmya nmAné

Thw4m pitim buy4d ahmya nmané.

May welfare appear in this house!
May plenty of food be in this house!
May plenty of food be in thy house!

2.

The first of the following three lines, and sometimes the first
two, are found in many of the Pahlavi colophons at the end of
Zend manuscripts. The complete formula is found only in the
colophon of the old Yasna of Kopenhagen (K°; see Geldner, Yasna
LXXII, 11; West, Dinkart, 484).

Aévé paztau γὸ ashahé
Vispé anyaésham apaztam
Angrahé mainyeus nasistim daénim daeva vada:
nam paragittm mashy4nam frakereitim.
(4 Bb

270 FRAGMENTS OF THE NASKS.

There is only one way of Righteousness? ;

All other ways are no ways:

It is Religion, that destroyer of Angra Mainyu,
which tears to pieces the Daéva-worshippers, the
men who live in sin.

3.
A formula found in several colophons.

Noid dahmi zazva γὸ néid uruné zazva

Néid éahmi zazusha [γὸ néid urvani gazush]

Naééis adha Zarathustra sds yatha [him] 4dare
mashydka *.

He has gained nothing who has not gained the
soul,

He shall gain nothing who shall not gain the
soul 8,

There is no good for man to receive of him‘,

O Zarathustra !
4.

This fragment from the Hadhékht Nask is quoted in the Sad-dar
(ch. xl) to impress on children the respect due to their parents and
masters.

Μὰ 4z4rayéis Zarathustra m4 Pourushaspem m4
Dughdhévam πιὰ aéthrapaitis.

1 «The way of the Péryétkésh’ (Paoiry6-dkaésha; Ard& Viraf,
CI, 15), that is, the pure orthodox religion, as founded by Zara-
thustra and followed by his first disciples.

3 For various readings, see the Guimet Zend-Avesta, III, 150-151.

5 The salvation of his soul, a place in Paradise. The Miné-
khard (I, 28-32) quotes the same passage with the following
commentary: ‘For the spiritual world and the material one are
like two fortresses, of which one can clearly take the one, but
not the other’ (at the same time).

* Of Ahriman. ‘There is no profit to expect from the demons
nor from the wicked : for if there be profit in the beginning, at the
end there will be ruin’ (Comm.)

VII. SUNDRY FRAGMENTS. 371

Do not afflict, O Zarathustra! either Pourushaspa’,
or Dughdhava ?, or thy teachers.

5.
Kathrayd4im Athraiam (Shayast 14-Sh4yast XIII,
17).
The manifestation by the fire ὃ,

6.
Anaomé mananghé kya visai kva paré ‘ ?

7.

This is an Avest4-? mar zadan (or text to be recited while
killing a serpent). ‘If one recite it while killing a serpent, one
gathers thereby the same merit as if one had killed a heretic’
(Gr. Rav4yat, p. 383). The text is too corrupt to allow of any
translation, but it contains allusions to Varshna, son of Hanghaur-
vaungh, son of GamAspa, whose Fravashi is invoked in the Fréhars
Yast, § 104, to withstand the evil Pairikas, and who, from the
present formula, appears to have been a dragon-destroyer.

Varshnahé thwam anghré Urushnéis GamAspa-
nahé puthrahé puthrem apaitighni ama yim davata
Ashis apathaté paitim 4pem dimns4vyam néid hva-
zat6 ndid zaniti δία amau arenau hvais Ateé yaza
agithd d4nem sdyaéti yvaééa yavaétataééa. Ashem
voha.

} His father. 3 His mother.

* The manifestation of the truth by the fire-ordeal.

‘ A quotation in the Xim-f gésén 6 (West, Pahlavi Texts, I,
356, with the various readings in note 1).

,

Bb2

VIII. AOGEMAIDE.

‘Tue Aogemaidé,’ says Dastur Jamaspji, ‘is a treatise that
inculcates a sort of serene resignation to death.’ It is a sermon
on death, originally written in Pahlavi, but preserved to us in
a Parsi transcription ; in which original Zend texts are developed
or paraphrased. These Zend quotations amount to twenty-nine,
of which twenty-four are new. A good edition of the Parsi text,
with a Sanskrit translation, based upon a manuscript of a. "Ὁ. 1497,
has been published by Prof. Geiger (Erlangen, 1879). Dastur
Jam4spji possesses two Pahlavi retranscriptions of an independent
Parsi manuscript, which contain useful corrections and additions.
We have thought it necessary to give here a complete translation
of the treatise as the Zend quotations by themselves do not present
either a continuous or a complete text. Unlike the Zend in the

Nirangistén, they are not the principal, but only the secondary
text.

1. Aogemaidé#a usmahiza visdmadaééa' (‘We

come, rejoice, and submit ®’)
I come, I accept, I resign ὃ;

2. I come into this world, I accept evil, I resign myself
to death‘;

1 Yasna XLI, 5. According to Dastur Peshotan, these words
were uttered by the first man, Gay6-Maretan, before his coming
into the world, as a promise that he would never resort to suicide
in order to free himself from pain (Andarze Atrepat, p. 6, note 1).
Cf. § 104.

3 Direct translation of the Zend text.

8. Parsi translation of the Zend text.

‘ Parsi gloss to the translation.

VIII. AOGEMAIDE. 373

3. Shat6-manau vahisté-urvand (‘With the mind
in joy and the soul in bliss?’):
In joy is he who realises the wish of his soul 2.

4. May the accursed Gand Mainyé? be smitten,
destroyed, and broken, he who has no knowledge,
who has evil knowledge, who is full of death,

5. Who destroys the body of the immortal soul !

6. May the immortal soul have its share in
Paradise !

7. And may the pleasure and comfort that will
dissipate the pain of the immortal soul come to us!

8. At the fourth dawn‘, may the holy, strong
Sraosha®, and Rashn RAst*, and the good Vaé’,
and Ashtad* the victorious, and Mihir ® of the rolling
country-side, and the Fravashis of the righteous °,
and the other virtuous spirits come to meet a soul
of the blessed one,

g. And make the immortal soul pass over the
Kinvad bridge 11 easily, happily, and fearlessly !

10. And may Vahman, the Amshaspand "5, inter-
cede for the soul of the blessed one,

1 Direct translation of the Zend text.

* A gloss to the Zend text.

8. For Zan& Mainy6, the same as Ahriman.

4 Literally at the third day-break (the day-break, é6shbam,
belonging to the preceding day, the following dawn belongs to
the fourth day). On the state of the soul during the first three
days-and-nights, or sadis, see Yt. XXII, and above, pp. 218-220.

5 See above, p. 89, note 1; p. 196, note 3.

4 See Yt. XII.

7 See Yt. XV, and above, p. 52, note 3. The Good Vaé or Vai
is the Good destiny, that takes the soul to Paradise.

® See Yt. XVIII. 9 See Yt. X. © See Yt. XIII.

1 See above, p. 219, note 1. 12 See above, p. 220, note 1.

274 FRAGMENTS OF THE NASKS.

11, And introduce it to Auhrmazd and the Amsha-
spands!

12. Usehistad Vohd-Manéd haga gatvé zaranyé-
keret6 (‘Up rises Vohd-Mané from his golden
throne 1).

13. He will take the blessed one by the hand,

14. And make him rejoice as much as does the
man who rejoices most when on the pinnacle of
nobility and glory.

15. And the Fravashis of the righteous will bring
to the soul of the blessed those blessed aliments
that are made at the time of Maidyé-zarm ?:

16, AYvarethanim hé beretim zaremayéhé rao-
ghnahé (‘Let them bring unto him the butter of
Maidhy6i-zaremaya °!’).

Aliments of waters, wine, sugar, and honey !

17. Yatha va erezaté paiti, γαῖμα va zaranyé6 paiti,
γαῖμα νὰ k4zid gaonandm (‘ Of silver, or gold, or any
other kind *’).

The Amshaspand Vahman will give to the soul
of the blessed one clothes embroidered with gold
and a golden throne ;

18, And the demon Ahriman will be powerless
to inflict any harm or damage on the soul of the
blessed one.

19. Paska parairisttm daéva drvazté duzdaunghd
baodhem avatha frateresemti, γαῖμα maéshi vehrka-
vaiti vehrkad haga frateresaiti (‘The wicked evil-

' Vd. XIX, 31. * See Yt. XXII, p. 318, note 1.

* Yt. XXII, 18.

‘ This refers to the following details: silver, gold, &c. are the
materials of which the throne is made.

Ye

VIII. AOGEMAIDE. 375

doing Daévas tremble at his perfume after death, as
doth a sheep on which a wolf is pouncing !’).

As the sheep, on which the wolf is pouncing,
tremble at the odour of the wolf, so these Druges
tremble at the perfume of the blessed one.

20. For whosoever has been born and whosoever
shall be born must act in such a way that, when the
moment comes to leave this world, he may have
Paradise as his portion and Garéthmdn as his
reward.

21. There is a passage in which Hérmazd said to
Zarathustra: ‘I created, O Spitama Zarathustra!
good renown and salvation of the soul ;’

22. (That is to say, good renown in this world
and salvation of the soul in the next ἢ.

And in case of doubt we must consider as being
saved3,

23. Him who, for all we have seen and known,
has been a believer in body and soul, and has
rejoiced Hérmazd and afflicted Ahriman,

24. And whoever has had this for his main
object, or has been the source of this benefit, that
from him should flow prosperity and joy, and from
him should flow no harm and no pain.

And there is a passage in which the soul says to
the body “:

25. Aad m&m tanvé ithyéganguhaiti manya ma-
nangha humatem.

1 Vd. XIX, 33, and notes 4, 5.

* See above, p. 253, § 4, note 5.

* Asho, ‘holy, blessed, saved;’ in opposition to drvaat,
‘wicked, damned.’

4 Supplied from the Pahlavi transcription.

476 FRAGMENTS OF THE NASKS.

O thou, my perishable body, think good thoughts
with thy mind!

26. Aad mam tanvé6 ithyéganguhaiti hizva mrdidhi
hakhtem.

O thou, my perishable body, speak good words
with thy tongue!

27. Aad mim tanvé ithyéganguhaiti zastaéibya
vareza hvarestem shyaothanem.

O thou, my perishable body, do good deeds with
thy hands!

28. Μὰ m&m tanvé ithyéganguhaiti angrdi vairé
fraspaydis yim khrvaztem Aithivamztem, yim daévim
afraderesavaztem frakereztad angré mainyus péuru-
mahrk6é bunem angheus temanghahé yad ereghaté
daozanghahé.

O thou, my perishable body, do not throw me
down into the Var of Angra Mainyu}, terrible,
dreadful, (frightful), dark, undiscernible (for the
darkness there is so dense that it can be grasped
with the hand?), which Gand Mainyu fabricated at
the bottom of the dark world of endless hell.

29. There is a passage in which Hérmazd says to
Zarathustra :

30. I created, O Spitama Zarathustra! the stars,
the moon, the sun, and the red burning fire, the
dogs, the birds, and the five kinds of animals?; but,
better and greater than all, 1 created the righteous
man who has truly received from me the Praise of
Asha‘ in the good Religion.

31. But without any reason men adhere to that

Hell. 3. See above, p. 66, note 5. Cf. Arda Viraf XVIII.
3 See Yt. XIII, 10 and note.
‘ The recitation of the Ashem Vohd, the epitome of religion.

\

VIII. AOGEMAIDE. 377

evil guide, Passion, created by the demons; so that

they do not think of Fate,

32. And by the bent of their nature they forget
death.

33. They do not keep in mind the working of
Time and the transientness of the body,

34. They ever go wandering about on the way of
desire, .

35. They are tossed in doubt by evil Passion,

36. They clothe themselves with spite, in the
course of strife, for the sake of vanishing goods ;

37. They are intoxicated with pride in their
youth,

38. And shall be full of regrets at the end of
their time.

39. For if one say: ‘On this earth of the seven
Karsvares there is somebody going to die,’ every-
body ought to think: ‘ Perhaps it is I,’

40. Had he sense enough to know that every
creature that has been created and has had existence
shall die, and that the unseen, deceiving Astivihad !
comes for every one.

41. Hamaséid* paré avanghd isewté mashyé-
kaunghé (‘All men wish for supplies’).

(Now) when a man sets out on a journey, he takes
provisions with him ;

42. If it be for one day's march, he takes provi-
sions for two days;

43. If it be for two days’ march, he takes provi-
sions for three ;

1 Astivihad, Asti-vah4t, Ast6-vidhétu; see Vd. V, 8 and note 2.
3 From the Pahlavi transcription. The printed edition has
ameshakid,

278 FRAGMENTS OF THE NASKS.

44. Ifit be for ten days’ march, he takes provisions
for fifteen ;

45. And he thinks that he will come back in
health to his well-beloved friends, parents, and
brethren.

46. How then is it that men take no provisions
for that unavoidable journey, _

47. On which one must go once for all, for all
eternity ?

48. Kim aoshanghau aoshanguhaiti astem isaiti
tanva, Aim uruna, 4im frazainti, Aim va gaéthahvd
mahrkathem ?

How is it that a mortal can wish for another
mortal the annihilation of his body (that his body
should be no more’), or of his soul (that his soul
should be damned), or death for his children or for
his cattle (that his cattle should perish’), if he has
sense enough to know that he himself is mortal ?

49. Andmareadiké zi asti havai marezdikai.

For he is pitiless to himself (he does not pity
himself ') and none of the others shall pity him.

50. Blind are all those who, on this earth, do not
follow the religion, do not benefit the living, and do
not commemorate the dead.

51. Oiuim tad va... . ayare Agasaiti, Spitama
Zarathustra! aéva νὰ khshapa (‘For there comes
a day, O Spitama Zarathustra! or a night’).

There comes a day, O Spitama Zarathustra! or
a night, when the master leaves the cattle, or the
cattle leave the master, or the soul leaves that body
full of desires ;

52. But his virtue, which is of all existences the

1 A gloss,

VIII. AOGEMAIDE. 379

greatest, the best, the finest, never parts from
a man.

53. Ayare 4mithnaiti guyé tanus frayaéré aydn
bavaiti hubadhr6é hupaitiznaté', adha aparé ayn
duzathrem (‘Every day the living man ought to
think that in the forenoon he is happy and in credit ;
in the afternoon disgrace may come’).

Every day every living body ought to think (for
that may happen any day): in the forenoon I am
happy, rich, in credit (that is to say, well treated by
the king) ;

54. And every day other people eagerly wish him
evil; that he should be torn away from his palace,
that he should have his head cut off and his wealth
seized upon. Every day the living body is thrown
for food to the birds that fly in the empty sky.

55. This is the way of things on this earth.

56. Deusddtayau fraésta drvamté6 duzdaunghd
(‘It is ignorance that ruins most people, those ill-
informed’).

It is: ignorance* that ruins most people, those
ill-informed; both amongst those who have died,
and those who shall die.

57. Aad mraod Ahuré Mazdau frakeresté Asté-
vidhétus zirigau (read zivigau ?) apairiayé (‘ Ahura
Mazda said: Astévidhétus has been created a
destroyer of the living and one whom none
escape’).

Hérmazd said: Astivihdd has been created for
the destruction of mortals (when the mortals see
him, they tremble so much that they are unable to

* Corrected from hupaitiandt6 (translated padfraft).
5 Ignorance of their mortal destiny.

380 FRAGMENTS OF THE NASKS.

struggle with the Drug) and no one escapes him (as
said before) '.

58. Yahmad haga naééis buzgay4d aoshanguhatam
mashyanam (‘From whom not one of mortal men
can escape’).

From whom not one of mortal men can escape ;
no one has escaped to this day, and no one will
escape hereafter.

59. Noid aéthrapatayé, nédid danhupatayé, ndid
sdsevistau, néid asevistau (‘ Neither aéthrapaitis, nor
chiefs of countries, neither well-doers, nor evil-
doers’).

Neither the herbed (the Mobedén Mobed 4), nor
the chief of the country (the King of kings®), neither
well-doers, nor evil-doers.

60. Néid usy4stas6, ndid niya (‘ Neither those who
run up, nor those who go down ).

Neither those who run up (those who fly in the
empty sky), like Kahés‘; with all his strength and
kingly glory, he could not escape from Astivihad.

61. Nor those who go down deep (who hide
themselves under the earth), like Afrasy4b the Turk,
who made himself an iron palace under the earth,
a thousand times the height of a man, with a hundred
columns® ;

62. In that palace he made the stars, the moon,
and the sun go round, making the light of day.

63. In that palace he did everything at his
pleasure,

64. And he lived the happiest life.

1 Cf. § 40. 2 The chief of the religion, the high-priest.
8 The Shéhanshéh. 4 Cf. above, p. 262, note 7.
> See Yt. V, 41 and notes Ἢ, 2.

VIII. AOGEMAIDK. 381

65. With all his strength and witchcraft, he could
not escape from Astivihad.

66. Naédha frakanem anhau zemé yad pathanayau
skarenayau diraéparayau.

Nor he who dug this wide, round earth, with
extremities that lie afar, like Dahak,

67. Who went from the East to the West,
searching for immortality and did not find it.

68. With all his strength and power, he could not
escape from Astivihad.

69. Anyé angheus frashé-4arethrau (‘Except the
producers of the world of resurrection '’).

Thus until the author of the resurrection, Sao-
shyés?: until Saoshyés comes, no one shall escape
from Astivihad.

70. To every one comes the unseen, deceiving
Astivihad,

71. Who accepts neither compliments, nor bribe,

72. Who is no respecter of persons,

73. And ruthlessly makes men perish.

74. And this glorious One? must go the way he
never went,

75. See what he never saw,

76. And discuss with him whom no one can
deceive or mislead.

77. Pairithwé bavaiti paztau yim danus paiti fra
bundad takintis; hau did aévé apairithwé, yd vayaos
anamarezdikahé :—

The way may be traversed which is barred by

1 No others will escape death:

3 Thus shall it be till the days of Saoshyés (Saoshyant; Vd.
XIX, 5, note 4).

* This King, this man of power.

382 FRAGMENTS OF THE NASKS.

a river springing from the deep; but one way
cannot be traversed, namely, the way of the pitiless
Vayu’.

78. Pairithw6 bavaiti pamtau yim azis paiti gau-
stavau, aspanghadhé, viranghadhéd, viraga, anama-
rezdik6; hau did aévd apairithw6, yd vayaos
anamarezdikahé :—

The way may be traversed which is barred by
a serpent as big as an ox, horse-devouring, man-
devouring, man-killing, and pitiless; but one way
cannot be traversed, namely, the way of the pitiless
Vayu.

79. Pairithwé bavaiti paztau yim areshé paiti
akhshaéné anamarezdik6; hau did aévé apairithwé,
yd vayaos anamarezdikahé :—

The way may be traversed which is barred by
a brown bear, [with a white forehead, man-killing,
and] pitiless; but one way cannot be traversed,
namely, the way of the pitiless Vayu.

80. Pairithwé bavaiti paztau yim mashyéd gadhé
paiti aévégan6 anamarezdiké; hau did aévé apai-
rithw6, yd vayaos anamarezdikahé :—The way may
be traversed which is defended by a highwayman
who kills at one stroke, (who stops the way and lets
no one pass alive); but one way cannot be traversed,
namely, the way of the pitiless Vayu.

81. Pairithwé bavaiti paztau yé haénayau 4akhra-
vaityau vyazdayau; hau did aévé apairithw6, γὸ
vayaos anamarezdikahé :—

‘The way may be traversed which is held by
a horde armed with discs, and uplifted spears (that
is, carrying spears to pierce men); but one way

1 The way of Destiny.

VIII. AOGEMAIDE. 383

cannot be traversed, namely, the way of the pitiless
Vayu.

81 bis. Aad mraod Ahuré Mazdau: duskhrattm
apairi gaéthdim athravayad gatham}.

82. Yatha drvau gaom isti, uta drvau aspem isti,
uta drvau maéshinem yavanghem isti :—

The wicked acquire cattle, the wicked acquire
horses, the wicked acquire sheep and corn; but the
wicked tyrant does not acquire a store of good
deeds.

83. Seek ye for a store of good deeds, O Zara-
thustra, men and women! for a store of good deeds
is full of salvation, O Zarathustra!

84. Pasnus gavé, pasnus aspa, pasnus erezatem
zaranim, pasnus naré Airyd takhmé :—

(For) the ox turns to dust, the horse turns to dust,
silver and gold turn to dust, the valiant strong man
turns to dust; [the bodies of all men mingle with
the dust. What do not mingle with the dust are
the Ashem-voht which a man recites in this world
and his almsgiving to the holy and righteous] *.

85. For if there were or could be any escape
from death, the first of the world, Gayémard, king
of the Mountain 5, [would have escaped],

1 This incomplete quotation is found only in the Pahlavi trans-
scription, with a corrupt paraphrase as follows :—‘ Hormazd said,
“The man without intelligence (that is, with a bad intelligence)
. . - who has not sung the GAthas (that is, who has not performed
the sacrifice ; cf. Nirang. § 41) has no good renown on this earth
nor bliss in heaven (cf. §§ 21, 22). . .”’

3. Cf. Arda Viraf CI, 20.

> Gar-sh&h, king of Mount Damavand (Albfrfini, Chronology,
p. 28), or Gib4l, the mountainous part of Media. Later chronicles
corrupted Gar-shah into Gil-shah, king of clay, which was inter-
preted as king of the earth.

484 FRAGMENTS OF THE NASKS,

86. Who for three thousand years kept the world
free from death and old age, from hunger, thirst,
and evil!;

87. Yet, when death came over him, he delivered
up his body and could not struggle with death.

88. Or there was Héshang, the Péshdadian,

89. Who destroyed two-thirds of all the evil
creatures of Ahriman?;

go. Yet, when death came over him, he delivered
up his body and could not struggle with death.

gt. Or there was Tahmiaraf, the well-armed, the
son of Vivanghat,

92. Who made the Demon of demons, Gana
Mainy6, his steed’, and extorted from him the seven
kinds of writing ;

93. Yet, when death came over him, he delivered
up his body and could not struggle with death.

94. Or there was Gim, the Shéd, the good shep-
herd, the son of Vivanghat; (he was Shéd, that is to
say, shining ; he was a good shepherd, that is to say,

1 Bundahis XXXIV, τ, 2. 3 See Yt. V, 22, 23.

5 See Yt. XV, 11-13. In the Sanskrit translation this is inter-
preted as an allegory: ‘Tahmfiraf rode on Ahriman; that means
that he subdued the bad Ahriman in himself’ Cf. Mirkhond, in
the History of the Early Kings of Persia, tr. by Shea, p. 98.

4 According to Firdausi, Tahmuras obliged the Dévs he had
conquered to teach him some thirty kinds of writing, the Rami,
the T4azt, the Parsf, the Sogdhf, the Chinese, the Pahlavi, &c.
According to the Minédkhard (XXVII, 23) he brought to light the
seven kinds of writing that the demon kept hidden. Hence is
derived the legend in Albirfnf, p. 28, that when Tahmuras was
warned about the Deluge, ‘he ordered all scientific books to be
preserved for posterity, and to be buried in the least exposed
place ;’ in favour of which report, Albirfint mentions the discovery
of many loads of unintelligible bark-manuscripts in buildings under
ground, at Ispahan, in his own time.

VIII, AOGEMAIDE. 385

he kept in good condition froops of mén and herds
of animals) !;

95. Who, (op 616 years, 6 months and 13 days’,
kept this world free from death and old age, and
kept away greed and need from the creation of
Hérmazd ;

96. Yet, when death came over him, he delivered
up his body and could not struggle with death.

97. Or there was Dahak®, he of the evil religion,
who kept the world under his tyranny during a thou-
sand years, less one day,

98. And introduced into the world many ways of
witchcraft and evil-doing ;

99. Yet, when death came over him, he delivered
up his body and could not struggle with death.

100. Or there was Frédan, the Athwyan,

101. Who smote and bound Azi Dahdk, that great
evil-doer*; he put in chains the Dévs of Mazanda-
ran δ, and introduced into the world a number of
talismans ° ;

102. Yet, when death came over him, he delivered
up his body and could not struggle with death.

103. I am grateful to the Lord Hérmazd.

104. I think thus in a grateful spirit: the beast
of burden does not throw off its burden: fate has
come, it cannot be thrown away.

1 See above, p. 11, note 2. On Gim or Yima, see Farg. II,
and Yt. V, 25, 26; XV, 15-17.

* The Pahlavi transcription and Minédkhard XXVII, 25, have
sixteen days.

* Asi Dahéka, see Yt. V, 29-31; XV, 19-21.

* See Yt. V, 33-35.

δ΄ See above, p. 9, note 4; p. 141, note 1.

* See above, p. 246.

[4] ςς

286 FRAGMENTS OF THE NASKS.

105. May the blessed one have Paradise as_ his
portion !

106, As to the righteous man who has come to
this banquet ', who has shared this banquet, may he
for each step * get nearer to the bright Paradise, the
all-happy GaréthmAn, by twelve hundred steps!

107. When he is approaching it, may his merits
increase !

108. When he is leaving it, may his sin be
uprooted !

109. May righteousness and goodness prevail δ!

110. May his soul enter the Garédthmén !

111. I am one of the righteous ¢.

Atha gamy4d :—May it happen according to this
_ wish of mine δ]

Humatanam’. All the good thoughts, good words,
and good deeds, done or to be done, here or else-
where, we seize upon and we transmit them’, that
we may be in the number of the righteous,

* To this myazd, or religious banquet. The following formulas
are those found at the end of the Afrin GahAnbér,

3 For each of his steps to this banquet.

* May the good prevail over the evil in his account, so that he
may be saved (see above, p. 270).

* Ashé; I am one of the blessed, I am saved.

5 Yasna LXVIII, ro. * Yasna LXVIII, 20 (XXXV, 2).

7 We teach them ; the good deeds of our disciples are accounted
ours (Dinkart IX, 57, 1).

387

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Orford

PRINTED AT THE CLARENDON PRESS
BY HORACE HART, PRINTER TO THE UNIVERSITY

Digitized by Google

SACRED BOOKS OF THE EAST

TRANSLATED BY

VARIOUS ORIENTAL SCHOLARS

AND EDITED BY

F MAX MULLER.

** This Series is published with the sanction and co-operation of the Secretary o
*
State for India in Council. ὁ f

REPORT presented to the ACADEMIE DES INSCRIPTIONS, May 11,
1883, by M. ERNEST RENAN.

“Μ. Renan présente trois nouveaux

volumes de la grande collection des‘

‘Livres sacrés de l’Orient” (Sacred
Books of the East}, que dirige ἃ Oxford,
avec une si vaste érudition et une critique
si s(ire, le savant associé de l’Académie
des Inscriptions, M. Max Miiller.... La
premiére série de ce beau recueil, com-
e de 24 volumes, est presque achevée.

. Max Miiller se propose d’en publier

une seconde, dont l’intérét historique et
religieux ne sera pas moindre. M. Max
Miiller a su se procurer la collaboration
des savans les plus éminens d’Europe et
d’Asie. L’Université d’Oxford, que cette
grange publication honore au plus haut

legré, doit tenir ἃ continuer dans les plus
larges proportions une ceuvre aussi philo-
sophiquement congue que savamment
exécutée.’

BXTRACT from the QUARTERLY REVIEW.

‘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
brought 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. But no work of his, not even the

great edition of the Rig-Veda, can com-
pare in importance or in usefulness with
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 has
gathered round him, be carried in due
time to a happy completion.’

Professor BE. HARDY, Inaugural Lecture in the University of Freiburg, 1887.

‘Die allgemeine vergleichende Reli-
gionswissenschaft datirt von jenem gross-
artigen, in seiner Art einzig dastehenden
Unternehmen, zu welchem auf Anregung
Max Miillers im Jahre 1874 auf dem

internationalen Orientalistencongress in

London der Grundstein gelegt worden

war, die Ubersetzung der heiligen Biicher

ΤᾺ or (the Sacred Books of the
ast).

The Hon. ALBERT 8. G. CANNING, ‘Words on Bxisting Religions.’

* The recent publication of the “ Sacred
Books of the Bast” in English is surely

a great event in the annals of theological
literature.’

Orford
AT. THE CLARENDON PRESS
LONDON: HENRY FROWDE
OXFORD UNIVERSITY PRESS WAREHOUSE, AMEN CORNER, ΕΟ.

2 SACRED BOOKS OF THE EAST:

FIRST SERIES.

vou. 1. The Upanishads.
Translated by F. Max Mirer. Part I. The A/Andogya-
upanishad, The Talavakara-upanishad, The Aitareya-Aranyaka,
The Kaushftaki-brahmava-upanishad, and The VAgasaneyi-
samhit4é-upanishad. 8vo, cloth, ros. 6d.

The Upanishads contain the philosophy of the Veda. They have
become the foundation of the later Vedanta doctrines, and indirectly
of Buddhism. Schopenhauer, speaking of the Upanishads, says:
‘In the whole world there is no study so beneficial and so elevating
as that of the Upanishads. It has been the solace of my life, tt will
be the solace of my death.’

[See also Vol. XV.]

vor. 11. The Sacred Laws of the Aryas,
As taught in the Schools of Apastamba, Gautama, VAsishéha,
and Baudhfyana. Translated by Grorc BUuter. Part I.
Apastamba and Gautama. ὅνο, cloth, ros. 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.J

.

Vor. 111. The Sacred Books of China.
The Texts of Confucianism. Translated by Jaws Lecce.
Part I. The Sh@ King, The Religious Portions of the Shih
King, and The Hsi4o King. 8vo, cloth, 12s. 6d.

Confucius was 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.]

Vou. IV. The Zend-Avesta.
Translated by Jamzs DarmzsteteR. Part I. The Vendfd&d.
8vo, cloth, τος. 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. 3

might have become the religion of Europe. It forms to the present
day the sacred book of the Parsis, the so-called fire-worshippers.
Two more volumes will complete the translation of all thal ts left us
of Zoroaster’s religion.

[See also Vols. XXIII and XXXL]

vou. V. Pahlavi Texts.
Translated by E. W. West. Part I. The Bundahis, Bahman
Yast, and Shfyast lé-sh4yast. 8vo, cloth, 12s. 64.
The Pahlavi Texts comprise the theological literature of the revival
of Zoroaster’s religion, beginning with the Sassantan dynasty. They
are important for a study of Gnosticism.

Vous, VI anv 1X. The Qur'an.
PartsIand II. Translated by E.H. Parmer. 8vo, cloth, ars.

This translation, carried out according to his own peculiar views

of the origin of the Qur’dn, was the last great work of E. ΗΠ. Palmer,
before he was murdered in Egypt.

Vou. vir. The Institutes of Vishau.
Translated by Juxrus Jotty. 8vo, cloth, ros. 6d.

A collection of legal aphorisms, closely connected with one of the
oldest Vedic schools, the Kathas, but considerably added to tn later
time. Of importance for a critical study of the Laws of Manu.

Vou. vir. The Bhagavadgita, with The Sanatsugatlya,
and The Anugtta.
Translated by Καβηινάτη Tromax Texane. 8vo, cloth,
τος. 6d.
The earliest philosophical and religious poem of India. It has been
paraphrased in Arnold's ‘Song Celestial.

vou. X. The Dhammapada,
Translated from ῬΑ] by F. Max Miter; and
The Sutta-Nipata,
Translated from ῬΑ] by V. Fauspéizt ; being Canonical Books
of the Buddhists. 8vo, cloth, ros. 6d.

The Dhammapada contains the quintessence of Buddhist morality.
The Sutta-Nipdia gives the authentic teaching of Buddha on some
Of the fundamental principles of religion.

4 SACRED BOOKS OF THE EAST:

vou. XI. Buddhist Suttas.
Translated from P&li by T. ὟΝ. Ruys Davins. 1. The Mahé-
parinibbina Suttanta; 2. The Dhamma-éakka-ppavattana
Sutta. 3. The Tevigga Suttanta; 4. The Akankheyya Sutta ;
5. The Xetokhila Sutta; 6. The Maha-sudassana Suttanta ;
ἡ. The Sabbfsava Sutta. 8vo, cloth, 105. 6d.

A collection of the most tmportant religtous, moral, and philosophical
discourses taken from the sacred canon of the Buddhists.

Vou. XII. The Satapatha-Bréhmama, according to the
Text of the MAdhyandina School.

Translated by Jutrus Εσοκιικο. Part I. Books I and II.
8vo, cloth, 12s. 6d.

A minute account of the sacrificial ceremonies of the Vedic age.
Lt contains the earliest account of the Deluge in India.
[See also Vols. XXVI, XLI.]

Vou. XIII. Vinaya Texts.
Translated from the Pali by T. W. Ruys Davips and Hegmann
Oxpenserc. Part I. The Paétimokkha. The Mahavagga, I-IV.
8vo, cloth, τος. 6d.
The Vinaya Texts give for the first time a translation of the moral
code of the Buddhist religion as setiled in the third century B.C.

[See also Vols. XVII and XX.]

Vou. XIV. The Sacred Laws of the Aryas,
As taught in the Schools of Apastamba, Gautama, VAsish/ha,
and Baudhayana. Translated by Georc Binuer. Part 1].
Vasish/ha and Baudhéyana. 8vo, cloth, ros. 6d.

Vou. XV. The Upanishads.
Translated by F. Max Murer. Part I. The Kasha-upanishad,
The Mundaka-upanishad, The Taittirtyaka-upanishad, The
Brthadfranyaka-upanishad, The Svet4svatara-upanishad, The
Pras#a-upanishad, and The Maitrayaza-brahmama-upanishad.
8vo, cloth, τος. 6d.

Vou. xvi. The Sacred Books of China.

The Texts of Confucianism. Translated by Jamzs Lxece.
Part II. The Yf King. 8vo, cloth, ros. 6d. ᾿

[See also Vols. XXVII, XXVIITI.]

Vou. XVII. Vinaya Texts.
Translated from the Pali by T. W. Rays Davis and Hermann

Ovpenserc. Part II. The Mahfvagga, V-X. The Xullavagga,
I-III. 8vo, cloth, ros. 6d.

EDITED BY F. MAX MULLER. 5°

Vou. xviiI. Pahlavi Texts.

Translated by Ε. W. West. Part Il. The Dadistan-! Dinik
and The Epistles of Manfiséthar. 8vo, cloth, 12s. 6.

Vou. XIX. The Fo-sho-hing-tsan-king.
A Life of Buddha by Asvaghosha Bodhisattva, translated from
Sanskrit into Chinese by Dharmaraksha, a.p. 420, and from
Chinese into English by Samurt Beat. 8vo, cloth, ros. 6d.
This life of Buddha was translated from Sanskrit into Chinese,
A.D. 420. It contains many legends, some of which show a certain
similarity lo the Evangelium infantiae, δε.

Vou. XX. Vinaya Texts.

Translated from the Pali by T. W. Ruys Davins and Hermann

Ocpenserc. Part JII. The Xullavagga, 1V-XII. 8vo, cloth,
10s. 6d.

Vou, XxI. The Saddharma-puzdartka ; or, The Lotus
of the True Law.
Translated by H. Kern. 8vo, cloth, 12s. 6d.
‘ The Lotus of the true Law, a canonical book of the Northern
Buddhists, translated from Sanskrit. There ts a Chinese transla-
tion of this book which was finished as early as the year 286 A.D.

VoL, XXII. Gaina-Sitras.
Translated from Prakrit by HeRMaNN Jacopr. Part I. The
Afaranga-S@tra and The Kalpa-Sfttra. © 8vo, cloth, τος. 6d.

The religion of the Gainas was founded by a contemporary of Buddha.
Lt still counts numerous adherents in India, while there are no
Buddhists left in India proper.

[See Vol. XLV.]

Vou. Xx11I, The Zend-Avesta.
Translated by James DarmesTETRR. Part II. The Sirézahs,
Yasts, and Ny4yis. 8vo, cloth, ros. 6d,

vou. XxIV. Pahlavi Texts.

Translated by E. W. West. Part III. Dtn4-i Maindg-
aes ‘Sikand-gdméntk Vigér, and Sad Dar. 8vo, cloth,
Tos. 6

τό SACRED BOOKS OF THE EAST:

SECOND SERIES.

Vou, XXV. Manu.
Translated by Grorc Βύησεκ. 8vo, cloth, ars.
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 Manu which are found in the
Hindu oe translated for the use of the Law Courts in India.
Another Appendix gives a synopsis of parallel es from the six
Dharma-s(itras, the other Smritis, the Upanishads, the Mahabharata, &e.

Vou. xxvi. The Satapatha-Brahmama,

Translated by Jutius Ecczuinc. Part II. Books III and IV.
8vo, cloth, ras. 6d.

Vous. XXVII any XXVIII. The Sacred Books of China.
The Texts of Confucianism. Translated by James Leccr. Parts
III andIV. The Lf £7, or Collection of Treatises on the Rules
of Propriety, or Ceremonial Usages. 8vo, cloth, 255.

vou. xxix, The Gvzhya-Sidtras, Rules of Vedic
Domestic Ceremonies.
Part I. S&nkha4yana, Asvaldyana, Péraskara, Khadira. Trans-
lated by Hermann OLDENBERG. 8vo, cloth, 125. 6d.

These rules of Domestic Ceremonies describe the home life of the ancient
Aryas with a completeness and accuracy unmatched in any other literature.
Some of these rules have been incorporated in the ancient Law-books.

vou. xxx. The Gvrzhya-Sftras, Rules of Vedic
Domestic Ceremonies. ‘
Part II. Gobhila, Hirazyakesin, Apastamba. Translated by
Hermann Ocpenserc. Apastamba, Yagfa-paribh4sh4-sfitras.
Translated by F. Max Miier. 8vo, cloth, 12s. 6d.

Vou. XXxXI. The Zend-Avesta. .
Part III. The Yasna, Visparad, Afrinagan, G&hs, and
Miscellaneous Fragments. Translated by L. H. Mitts. 8vo,
cloth, 12s. 6d.

Vou, Xxx1I. Vedic Hymns.
Translated by F. Max Mitrer. Part I. 8vo, cloth, 18s. 6d.

ee ee .»“.».....

EDITED BY F. MAX MULLER. 7

Vou. ΧΧΧΤΙΙ. The Minor Law-books.
Translated by Junius Jorry. Part I. Nd&rada, Brzhaspati.
8vo, cloth, ros. 6d.
Vou. XXXIV. The Ved4nta-Sitras, with the Com-
mentary by Sankaraéa4rya. Part I.
Translated by G. Tu1saut. 8vo, cloth, 12s. 64.

VoLs. XXXV anp XXXVI. The Questions of King
Milinda.
Translated from the Pali by T. W. Ruys Davos.
Part I. 8vo, cloth, ros. 6d. Part II. 8vo, cloth, 12s. 64.
Vou. XXXVII, The Contents of the Nasks, as stated
in the Eighth and Ninth Books of the Dinkavd.
Part 1. Translated by E. W. West. 8vo, cloth, 15s.

Von. XXxvitr, The Vedanta-Sitras. Part II. 8vo,
cloth, 12s. 6d.

VoLs. XXXIX anp XL. The Sacred Books of China.
The Texts of Taoism. Translated by Jamzs Leccr. 8vo,
cloth, 21s.

Vou. XLI. The Satapatha-Brahmaza. Part III.
Translated by Jutius Eccexine. 8vo, cloth, ras. 6d.

Vou. XLII, Hymns of the Atharva-veda.

Translated by M. Broomrrzxp. [Zn preparation. |
Vous, XLII{ anp XLIV. The Satapatha-Brahmaaa.
Parts IV and V. [Zn preparation. |

Vou. XLV. The Gaina-Sittras.
Translated from Prakr#t, by HERMANN Jacosr. Part II. The
Uttaradhyayana Sfitra, The Sfttrakriténga Sfttra. 8vo, cloth,

125. 6d. ;
Vou. XLVI. The Ved4nta-Sitras. Part III.
[Jn preparation.]
Vou, XLVII. The Contents of the Nasks. Part II.
[Jn preparation.

Vou. XLVIII. Vedic Hymns. Part II. [/x preparation.]

Vou. XLIX. Buddhist Mahdy4na Texts. Buddha-
Aarita, translated by E. B. Cowgtt. Sukh4vati-vyfha, Vagrakkhe-
dikA, &c., translated by F. Max Mirer. Amit4yur-Dhy4na-
Stra, translated by J. Takaxusu. 8vo, cloth, 125. 6d.

΄

8 RECENT ORIENTAL WORKS.

Anecdota @Oxoniensta.
ARYAN SERIES. ,

Buddhist Texts from Fapan, 1. Vagrakkhedika ; The

Liamond-Cutter.
Edited by F. Max Miitrer, M.A. Small 4to, 3s. 6¢.
One of the most famous metaphysical treatises of the Mahayana Buddhists.

Buddhist Texts from Fapan. 11. Sukhavatt-Vydha :
Description of Sukhévatt, the Land of Buss.

Edited by F. Max Miter, M.A., and Buxyiu Nanjio. With
two Appendices: (1) Text and Translation of Sanghavarman’s
Chinese Version of the Poetical Portions of the Sukhévatf-
Vydha ; (2) Sdnskrit Text of the Smaller Sukhavati-Vytha.
Small 4to, 7s. 6d.

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 Fapan. 111. The Ancient Palm-
Leaves containing the Pragaa-Paramité-Hridaya-
Sttra and the Ushaisha-Vigaya-Dhéramt.

Edited by F. Max Miter, M.A,, and Bunyiu Nanyio, M.A.
With an Appendix by G. Bunuzr, C.1.E. With many Plates.
Small 4to, ros.

Contains facsimiles of the oldest Sanskrit MS, at present known.

Dharma-Samgraha, an Ancient Collection of Buddhist
Technical Terms.

Prepared for publication by Kenjru Kasawara, a Buddhist
Priest from Japan, and, after his death, edited by F. Max
Miver and H. Wenzet. Small’ gto, 7s. 6d.

KA4tydyana’s Sarvanukramaat of the Rigveda.
With Extracts from Shadgurusishya’s Commentary entitled.
Ved4rthadtpika. Edited by A. A. Macpongtt, M.A., Ph.D. 16s.

Orford
AT THE CLARENDON PRESS

LONDON: HENRY FROWDE
OXFORD UNIVERSITY PRESS WAREHOUSE, AMEN CORNER, E.C.

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SACRED BOOKS OF THE EAST

TRIANSLATED
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AND EDITED BY

F. MAX MULLER
VOL. V

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AT THE CLARENDON PRESS

1880

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— ae
Beas

] eed
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HARVARD
UNIVERSITY

LIBRARY

PAHLAVI TEXTS

TRANSLATED BY

E. W. WEST

PART I

THE BUNDAHIS, -BAHMAN YAST, AND
SHAYAST LA-SHAYAST

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AT THE CLARENDON PRESS

1880

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CONTENTS.
INTRODUCTION.
. PAGE
1. The Parsi Scriptures ᾿ ᾿ : ; . : ix
2. The Pahlavi Language and Literature : : ἢ xi
3. The Bundahis . ᾿ : : 2 : : . Χχὶϊ
4. The Selections of Zad-sparam . ὃ ‘ : » xivi-
5. The Bahman Yast. ἢ ᾿ : ῖ ; : 1
6. The Shayast la-shayast . ᾽ ; . , ‘ lix
7. Concluding Remarks . : : ; : . Ἰχνὶϊ
TRANSLATIONS.
Bunpanls : : ; : : ᾿ Ἶ ; : 1
SELECTIONS OF ZAD-SPARAM.. . : : : - 153
Bauman Yast : Γ Γ ὃ . : j - 189
SuAyast LA sHAyAsT : F : : : i . 231]
Index. A ‘ : : . ἢ : : - 401]
Errata. Ε 3 : : 2 “ ‘ ὲ - 434

Transliteration of Oriental Alphabets adopted for the Trans-
lations of the Sacred Books of the East. . . 435

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INTRODUCTION

TO

PAHLAVI TEXTS.

1. THE PARSI SCRIPTURES.

THOUGH we must look to the Avesta for information
regarding the main outlines of the Parsi religion, it is to
Pahlavi writings we must refer for most of the details
relating to the traditions, ceremonies, and customs of this
ancient faith, which styles itself emphatically ‘the good
religion of the Mazdayasnians,’ and calls its laity bahdinan,
or ‘those of the good religion.’ In the fragments of the
Avesta which still exist, we may trace the solid foundations
of the religion, laid by philosophic bards and lawgivers of
old, with many a mouldering column and massive fragment
of the superstructure erected upon them by the ancient
priesthood. These are the last remnants of the faith held
by Cyrus, the anointed of the Lord (Isaiah xlv. 1), the
righteous one (Is. xli. 2), or eagle (Is. xlvi. 11), whom He
called from the east, and the shepherd who performed His
pleasure (Is. xliv. 28); scattered fragments of the creed
professed by Darius in his inscriptions, when he attributes
his successes to ‘the will of Adramazd4;’ and mouldering
ruins of the comparatively pure religion of oriental ‘ bar-
barism,’ which Alexander and his civilising Greek successors
were unable wholly to destroy, and replace by their own
idolatrous superstitions. While in the Pahlavi texts we find
much of the mediaval edifice built by later Persian priest-
craft upon the old foundations, with a strange mixture of
old and new materials, and exhibiting the usual symptom
of declining powers, a strong insistence upon complex forms
and minute details, with little of the freedom of treatment
and simplicity of outline characteristic of the ancient bards.

Χ ᾿ PAHLAVI TEXTS.

To understand the relationship between these two classes
of Parsi sacred writings, it must be observed that the Avesta
and Pahlavi of the same scripture, taken together, form its
Avesta and Zand, terms which are nearly synonymous with
‘revelation and commentary.’ Both words are derived from
verbal roots implying ‘ knowledge;’ Avesta being the Pahlavi
avistak, which may most probably be traced to the past
participle of ἃ, ‘to,’ + vid, ‘to know,’ with the meaning of
‘what is announced’ or ‘ declaration ;’ and Zand, being the
Pahlavi form of Av. zainti (traceable in the word azaiztis),
must be referred to the root zan, ‘to know,’ with the meaning
of ‘knowledge, understanding'.’ European scholars, misled
probably by Muhammadan writers, have converted the
phrase ‘Avesta and Zand’ into ‘Zend-Avesta,’ and have
further identified Zand with the language of the Avesta.
This use of the word Zand is, however, quite at variance
with the practice of all Parsi writers who have been inde-
pendent of European influence, as they apply the term
Zand only to the Pahlavi translations and explanations of
their sacred books, the original text of which they call
Avesta. So that when they use the phrase ‘Avesta and
Zand’ they mean the whole of any scripture, both the Avesta
text and Pahlavi translation and commentary. And the
latter, being often their only means of understanding the
former, has now become of nearly equal authority with the
Avesta itself. It is probable, indeed, that the first Zand
was really written in the Avesta language, as we find many
traces of such Avesta commentaries interpolated both in
the Avesta and Pahlavi texts of the Parsi scriptures ; but
this is rather a matter of European inference than of Parsi
belief. The later (or Pahlavi) Zand appears also, in many
places, to be merely a translation of this earlier (or Avesta)
Zand, with additional explanations offered by the Pahlavi
translators.

Regarding the sacredness of these Pahlavi translations,
in the eyes of the Parsis, there can be no manner of doubt,
so far as they cannot be shown to be inconsistent with the

1 See Haug’s Essays on the Sacred Language, Writings, and Religion of the
Parsis, second edition, London, 1878; pp. 121, 122.

INTRODUCTION. : xi

original Avesta text. But besides these translations there
is another class of Pahlavi religious writings whose authority
is more open to dispute. These writings are either trans-
lations and Zands of Avesta texts-no longer extant, or they
contain the opinions and decisions of high-priests of later
times, when the Pahlavi language was on the decline. Such
writings would hardly be considered of indisputable authority
by any Parsi of the present day, unless they coincided with
his own preconceived opinions, But for outsiders they have
the inestimable value either of supplying numerous details
of religious traditions and customs which would be vainly
sought for elsewhere, or of being contemporary records of
the religious ideas of the Parsis in the declining days of
their Mazdayasnian faith. It is with a few of such writings
this volume has to deal; but before describing them more
minutely it will be desirable to give some account of the
Pahlavi language in which they are written.

2. THE PAHLAVI LANGUAGE AND LITERATURE.

The term ‘ Pahlavi,’ in its widest extent, is applied to all
the varying forms of the medizval Persian language, from
the time when the grammatical inflexions of ancient Persian
were dropped, till the period when the modern alphabet
was invented, and the language became corrupted into
modern Persian by the adoption of numerous Arabic words
and phrases. Some traces of Pahlavi words and phrases,
written in old Semitic characters, have been found in the —
legends of coins struck by certain kings of Persian provinces,
subordinate to the Greek successors of Alexander, as early
as the third century B.C. Further traces have been dis- ,
covered in the legends on some provincial, coins of the time
of the Arsacidan dynasty. But, practically, our acquaintance
with Pahlavi commences with the inscriptions, on rocks and
coins, of Ardakhshir-i Papakan (A.D. 226-240), the founder
of the Sasanian dynasty, and ends with certain religious

1 See Levy’s Beitrige zur aramaischen Miinzkunde Eran’s, und zur Kunde
der altern Pehlewi-Schrift ; Zeitschrift der deutschen morgenlindischen Gesell-
schaft, Leipzig, 1867 ; XXI, 421-465.

ΧΙ PAHLAVI TEXTS.

writings of priests and other devout Parsis of post-Muham-
madan times, among the latest of which is one dated ΑΥ̓͂.
250 (A.D. 881). Any fragments of Pahlavi composition of
later date than A.D. 1000, must be considered merely as
modern imitations of a dead language, and cannot be quoted ᾿
as authorities for the use of any particular Pahlavi words or
construction.

With regard to the origin of the word Pahlavi, or lan-
guage of Pahlav, many suggestions have been offered ; but
the most probable explanation! is that which connects it
with the Parthva of the cuneiform inscriptions, the land of
the Parthians known to the Greeks and Romans, and of the
Pahlavas mentioned by Sanskrit writers; the change of
Parthva into Pahlav being very similar to that of Av.
Mithra into Pers. Mihr. No doubt the language of the
Parthians themselves was not Pahlavi, but they were the
actual rulers of Persia for some centuries at the time when
the Pahlavi language was forming there ; and, being formid-
able to their neighbours, it is not surprising that their name
became identified with everything Persian, in the same way
as the Roman name has been applied by the Persians, not
only to the later Greek empire of Constantinople, but even
to the earlier conqueror, Alexander the Great.

Strictly speaking, the medizval Persian language is only
called Pahlavi when it is written in one of the characters
used before the invention of the modern Persian alphabet,
and in the peculiarly enigmatical mode adopted in Pahlavi
writings. Whenever it is’ transcribed, either in Avesta
characters, or in those of the modern Persian alphabet, and
freed from this peculiarity, it is called Pazand.

The peculiar mode of writing Pahlavi, here alluded to,
long made the character of the language a standing puzzle
for European scholars, and was first satisfactorily explained
by Professor Haug, of Munich, in his admirable Essay on
the Pahlavi Language already cited.

Like the Assyrians of old, the Persians of Parthian times
appear to have borrowed their writing from a foreign race.

1 Sec Haug’s Essay on the Pahlavi Language, Stuttgart, 1870; pp. 33-37.

INTRODUCTION. ΧΗΣ

But, whereas the Semitic Assyrians adopted a Turanian
syllabary, these later Aryan Persians accepted a Semitic
alphabet. Besides the alphabet, however, which they could
use for spelling their own words, they also transferred a
certain number of complete Semitic words to their writings,
as representatives of the corresponding words in their own
language. These Semitic representatives (the number of
which might at any time be increased or diminished at the
discretion of the writer) were probably never very numerous,
and not more than four hundred of them are to be found in
the Pahlavi writings now extant; but, as they represent
nearly all the commonest words in the language (excepting
those specially relating to religious matters), they often
constitute more than half the bulk of a Pahlavi text.

The use of such Semitic words, scattered about in Persian
sentences, gives Pahlavi the motley appearance of a com-
pound language; more especially as Persian terminations
are often added to the Semitic words. But there are good
reasons for supposing that the language was never spoken
as it was written. The spoken language appears to have
been purely Persian ; the Semitic words being merely used
as written representatives, or logograms, of the Persian
words which were spoken. Thus the Persians would write
malkan malk4, ‘king of kings,’ but they would read
shahan shah. This is still the mode in which most Parsis
read their Pahlavi literature; and it is only by assuming it
to have been their universal practice, in former times, that
we can account for the total and immediate disappearance
of the Semitic portion of the Pahlavi, from their language,
when the Persians adopted their modern alphabet. As the
Semitic words were merely a Pahlavi mode of writing their
Persian equivalents (just as ‘viz.’ is a mode of writing
‘namely’ in English), they disappeared with the Pahlavi
writing, and the Persians began at once to write all their
words, with their new alphabet, just as they pronounced
them.

In the meantime, the greater part of the nation had
become Muhammadans, and a new influx of Semitic words
commenced, but of a very different character. The Semitic

xiv PAHLAVI TEXTS.

portion of the Pahlavi writing was nearly pure Chaldee, and
was confined (as already stated) to the graphic representa-
tion of most of the simplest and commonest words uncon-
nected with religion; but it seems to have formed no part
of the spoken language, at all events in later times. Whereas
the Semitic portion of modern Persian is borrowed from
Arabic, and includes most words connected with religion,
science, and literature; in fact, every class of words except
that which was usually Semitic in Pahlavi writings; and
these Arabic words form an essential part of the spoken
language, being as indispensable to the modern Persian as
words of Norman-French origin are to the English.

In Pahlavi writings, moreover, besides the four hundred
Semitic logograms already mentioned, we also find about
one hundred obsolete forms of Iranian words used as logo-
grams; much in the same way as ‘ye’ may be used for
‘the, and ‘Xmas’ for ‘Christmas’ in English. The use of
all these logograms was, however, quite optional, as their
usual Persian equivalents might be substituted for any of
them at any time, according to each particular writer’s taste
and discretion. But whenever they are employed they form
what is called the Huzvaris portion of the Pahlavi; while
the other words, intended to be pronounced as they are
spelt, form the Pazand portion.

Many attempts have been made to explain the word
Huzvaris, but it cannot be said that any satisfactory
etymology has yet been proposed. Like the word Pahlavi
it seems hardly to occur in any old Pahlavi text, but only
in colophons, chapter-headings, and similar notes of modern
writers ; it seems, therefore, more reasonable to trace it to
modern Persian than direct to any more ancient source. Its
Pahlavi form, hQzv4ris or adzvarisn, appears to represent
the modern Persian uzvdris, which is rarely used ; the usual
Persian form of the word being zuvdris. Now zuvaris is
precisely the form of an abstract noun derived from the
crude form of a verb zuv4ridan, which has been admitted
into some Persian dictionaries on the authority of Golius},

1 See Castelli Lexicon Heptaglotton, Pars altera, London, 1669.

INTRODUCTION. XV

with the meaning ‘to grow old, to become thread-bare.’ If
such a verb really exists in Persian, although its meaning
may imply ‘decrepitude or decay’ rather than ‘antiquity or
obsoleteness,’ yet its abstract noun would not be altogether
inapplicable to the logograms used in Pahlavi, which are,
in fact, last remnants of older writings.

The word Pazand is probably derived from Av. paiti-
zanti, with the meaning ‘re-explanation, that is, a further
interpretation of the Pahlavi Zand in the Persian vernacular.
This term is applied not only to the purely Persian words
in Pahlavi texts, but also (as already noticed) to translitera-
tions of the said texts, either in Avesta or modern Persian
characters, in which all the Huzvaris words are replaced by
their Pazand equivalents. These transliterations form what
are called Pazand texts; they retain the exact idiom and
construction of the Pahlavi original, and represent the mode
in which it was read. It may be remarked, however, that
all such Pazand texts, as have been examined, seem to have
been written in India, so that they may be suspected of
representing some corrupt Gugarati pronunciation of Persian,
rather than the peculiar orthography of any period of the
Persian language.

This theory of the origin and development of Pahlavi
writing could hardly be upheld, unless we could trace the
same artificial mixture of Huzvaris and Pazand in all acces-
sible Pahlavi records, from their earliest appearance to the
present time. This we are able to do, even in the scanty
materials afforded by the legends on the provincial Persian
coins of the third century B.C. and second century A.D.
already mentioned. But we can trace it with greater cer-
tainty not only in the coin legends, but also in the rock
inscriptions of the earlier Sasanian kings (A.D. 226-388), in
the latest of which we find the written language differing
very slightly from that contained in the manuscripts pre-
served by the Parsis of the present day, although the
characters differ very much in form. And, finally, in the
legends on the coins of the later Sasanian kings (A.D. 388-
651) and on seals of their times, we find even this difference
in the shapes of the letters disappearing by degrees. In \

Xvi PAHLAVI TEXTS.

fact, all the materials at our disposal tend to show that
Huzvaris has been an essential constituent of all Pahlavi
writings from the time of Alexander’s successors to that of
the disuse of Pahlavi characters ; but we have no reason to
suppose that the spoken language of the great mass of the
Persian people ever contained the Semitic words which
they thus used as Huzvaris in their writings.

Although the use of Huzvaris, until explained recently,
rendered the nature of the Pahlavi language very obscure,
it added very little to the difficulty of understanding the
Pahlavi texts, because the meaning of nearly every Huz-
varis logogram was well known; being recorded in an
old glossary preserved by the Parsis, in which every
logogram is explained by its proper P4zand equivalent.
The extant copies of this old glossary generally contain
the Huzvaris and Pazand words written in the Pahlavi
character, together with their traditional pronunciation,
either in Avesta or modern Persian letters; there is, there-
fore, no particular difficulty in reading or translating the
Huzvaris portion of a Pahlavi text, although doubts may
often be entertained as to the accuracy of the traditional
pronunciation.

The real difficulty of reading Pahlavi texts lies in the
Pazand portion (so far as it may be unexplained by
existing vocabularies), and is chiefly occasioned by the
ambiguity of some of the Pahlavi letters. The alphabet
used in Pahlavi books contains only fourteen distinct
letters, so that some letters represent several different
sounds; and this ambiguity is increased by the letters
being joined together, when a compound of two letters
is sometimes exactly like some other single letter. The
complication arising from these ambiguities may be under-
stood from the following list of the sounds, simple and
compound, represented by each of the fourteen letters of
the Pahlavi alphabet respectively :—

Da, ἃ, ἃ, Κῃ. fb Upf δι 4 Cagzv 7+,
.. §z. 298, yi, yad, yag, yag, di, dad, dag, dag, gi, gad,
gag, gag, gi, gad, gag, gag. - sh, 5, ya, yah, yakh, th, ikh,

INTRODUCTION. XVil

da, dah, dakh, ga, gah, gakh, σἂ, gah, gakh. 9. gh. gk.
6m Jn,v,w,6r1 sy,4dgg.

From this list it is easy to see the confusion produced
by the letter 29 s being exactly like the letter 5 y doubled,
and by the letter +4) sh being identical with a com-
pound of 5 y and w& ἃ; and there are, in fact, some
compounds of two letters which have from ten to fifteen
sounds in common use, besides others which might pos-
sibly occur. If it be further considered that there are
only three letters (which are also consonants, as in most
Semitic languages) to represent five long vowels, and that
there are probably five short vowels to be understood,
the difficulty of reading Pahlavi correctly may be readily
imagined.

When Pahlavi writing was in common use this difficulty
was probably no more felt by the Persians, than the com-
plexity of Chinese characters is felt as an evil by a Chinese
mandarin, or the corrupt system of English orthography
by an educated Englishman. It is only the foreigner, or
learner, who fully appreciates the difficulty of understand-
ing such cumbrous systems of writing.

With regard, however, to their Huzvaris logograms the
Persians seem to have experienced more difficulty. As
the actual sounds of these Semitic words were rarely
pronounced, in consequence of their Pazand equivalents
being substituted in reading, there must have been some
risk of their true pronunciation being forgotten. That
this risk was understood by the Persians, or Parsis, is
proved by the existence of the Huzvaris-Pazand glossary
already described, which was evidently compiled as a
record both of the pronunciation and meaning of the
Huzviris logograms. But its compilation does not appear
to have been undertaken until the true pronunciation of
some of these logograms had been already lost. Thus,
although the traditional readings of most of the Semitic
portion of the Huzvdris can be readily traced to well-
known Chaldee words, there are yet many other such
readings which are altogether inexplicable as Semitic

[5]

_Xviil PAHLAVI TEXTS,

words. In most such cases, however, European scholars
have found that the Huzvaris word can be easily read in
some other way which at once connects it with some
ordinary Chaldee equivalent. It may, therefore, be reason-
ably assumed that the compilers of the glossary had in
some instances lost the correct pronunciation of these old
Semitic words, and that, in such cases, they adopted (as
a Parsi would probably do at the present day) the most
obvious reading of the letters before them, which thence-
forth became an artificial word to be handed down to
posterity, by successive generations of writers, with all
the authority of old tradition.

In the same manner the artificial pronunciation of the
Iranian portion of the Huzvaris may be explained. The
compilers of the glossary found a number of words in
the Pahlavi texts, which were written in some obsolete
or contracted manner; they knew the meanings of these
words, but could not trace the true readings in the altered
letters ; they, therefore, adopted the most obvious readings
of the written characters, and thus produced another series
of artificial words, such as anhém4 for adharmazd,
yah4n for yazd4n, madénad for main6ék, shatan for
shatré, &c.

Naturally enough the Parsis are loth to admit the
possibility of any error in their traditional readings of
Huzvaris, and very few of them have yet adopted the
views of European scholars further than to admit that
they are ingenious hypotheses, which still require satis-
factory proof. They are quite right in demanding such
proof, and they may reasonably argue that the conflicting
opinions of various European scholars do not tend to in-—
crease the certainty of their explanations. But, on the
other hand, they are bound to examine all proofs that
may be offered, and to consider the arguments of scholars,
before utterly rejecting them in favour of their own pre-
conceived notions of traditional authority.

Fortunately, we possess some means of ascertaining the
ancient pronunciation of a few Huzvaris words, independent
of the opinions of comparative philologists, in the inscrip-

INTRODUCTION. ΧΙΧ

tions already mentioned as having been engraved on
rocks, and impressed on coins, by the earlier kings of the
Sasanian dynasty in Persia. The earliest of these rock
inscriptions records the name and titles of Artakhshatar
son! of Papak, the first Sasanian monarch (A. Ὁ. 226-240);
it is engraved in Greek and two kinds of old Pahlavi
characters, which have been called Chaldzo-Pahlavi and
Sasanian-Pahlavi, because the one bears more resemblance
to Chaldee, both in its letters and the language they
express, and the other is more frequently used by the
subsequent Sasanian monarchs, A similar tri-lingual in-
scription records the names and titles of his son and
successor Shahpdhar I (a. D. 240-271), who has also left
a long bi-lingual inscription, in Chaldazo and Sasanian-
Pahlavi, in a cave near Persepolis. Another long bi-lingual
inscription, fragments of which have been found on stones
among the ruins of Pai Kali, is attributed to his early
successors, who have also left us several uni-lingual in-
scriptions in Sasanian-Pahlavi, two of which are of great
length, but none later than the end of the fourth century.

The language of the earlier of these inscriptions differs
from that of the manuscripts preserved by the Parsis,
chiefly in the use of several Semitic words unknown to
the manuscript Huzvdaris, the non-existence of Iranian
Huzvaris (which is evidently a growth of later times), and
the less frequent use of Persian terminations affixed to
Semitic words. These differences, however, are hardly
greater than those which distinguish the English of Chaucer
from that of our own day. Moreover, they gradually dis-
appear in process of time, as we find the later inscriptions
of the fourth century approaching much closer, in language,
to the manuscripts.

As the alphabets of these inscriptions are less imperfect
and ambiguous than that of the Pahlavi manuscripts, they
render the pronunciation of many words much more cer-
tain. They consist of eighteen letters, having the following
sounds :—

‘ So stated in the inscription, but Pahlavi MSS. call him the son of Papak’s
daughter and of Sasan (see Bund. XXXI, 30).

ba2

ΧΧ PAHLAVI TEXTS.

1.8, Δ. 2b 3.p,f. 4.ἴ,4. 5.4 9,38. 6.kh,h.
7.d. 8.1,v,w, 0,6. 9.2. 10. 8. 11. 8}, 5. 12.k. 13.g.
14.1, τ 15.1ἢ. 16.η. 17.γ., ἴ, ὁ. 18. doubtful, being
equivalent to Chaldee δ τὶ and to Pahl. MS. -man!.

Comparing this list of sounds with that of the sounds of
the manuscript alphabet (pp. xvi, xvii) it is evident that the
inscriptions must afford a means of distinguishing 4 from
kh, s from any binary compound of y, d, g, or g, sh from
any compound of y, d, g, or g with 4, ἢ, or kh, ἢ from ν, r,
or |, and y, d, g from each other; all which letters and
compounds are left in doubt by the manuscript alphabet.
Unfortunately we do not possess trustworthy copies of
some of the inscriptions which are evidently the most
important from a linguistic point of view”; but such
copies as have been obtained supply corrections of tra-
ditional misreadings of about twenty-five Huzvaris logo-
grams, and at the same. time they confirm the correctness
of three traditional readings which have been called in
question by most European scholars. So far, therefore,
the inscriptions would teach the Parsis that the decisions
of comparative philologists are not likely to be right more
than seven times out of eight, even when they are tolerably

unanimous,
The Chaldzo-Pahlavi character appears to have soon

1 Whether the sound of this letter can ever be satisfactorily settled remains
doubtful, Levy, in his Beitraige, cited on p. xi, considers it to be the Semitic
τῇ, on palzographical grounds ; but there are serious objections to all the identi-
fications that have been proposed.

? The Sasanian inscriptions, of which new and correct copies are most ur-
gently wanted, are:—r. An inscription of thirty-one lines high up in the left
side-com partment (behind the king) of the centre bas-relief of Naqs-i Ragab,
near Persepolis. 2. Two inscriptions, of eleven and twelve lines respectively,
on the stones of the edifice near the south-west corner of the great platform at
Persepolis, south of the Hall of Columns (see Ouseley’s Travels in Persia, vol. ii.
p. 237 and plate 42). 3. All the fragments of the Pat KAlt inscription, of which
probably not more than half have yet been copied.

Of the very long inscription behind the king’s horse in the bas-relief of
Naqs-i Rustam, containing more than seventy lines very much damaged, a copy
taken by Westergaard in 1843. with his usual accuracy, probably gives nearly all
that is legible. And of the Hagiabad and shorter inscriptions, little or nothing
remains doubtful.

INTRODUCTION. xxi

gone out of use, after the establishment of the Sasanian
dynasty, as the latest known inscription, in which it occurs,
is that of Pai Kali, which contains the name of Αὔ-
harmazd I (A.D. 271-272); while the long inscriptions
of Nags-i Ragab and Nagqs-i Rustam, which contain the
name of Varahran II (A.D. 275-283), are engraved only
in Sasanian-Pahlavi. From these facts it seems probable
that Chaldzo-Pahlavi went out of use about A.D. 275.
The Sasanian characters continue to appear, with very
little alteration, upon the coins until the end of the fifth
century, when most of them begin to assume the cursive
form of the manuscript Pahlavi, which appears to have
altered very slightly since the eighth century.

The oldest Pahlavi manuscript known to be extant,
consists of several fragments of papyrus recently found in
a grave in the Faydm district in Egypt, and now in the
Royal Museum at Berlin; it is supposed to have been
written in the eighth century. Next to this, after a long
interval, come four manuscripts written on Indian paper,
all by the same hand, in Α. Ὁ. 1323-1324; they are two
copies of the Yasna and two of the Vendidad, containing
the Avesta with its Zand, or Pahlavi translation and com-
- mentary; two of these old MSS. are now preserved in
Kopenhagen, one in London, and one in Bombay. Next
to these in age are two MSS. of miscellaneous Pahlavi
texts, written probably about fifty years later; one of
these is now in Kopenhagen and one in Bombay. Another
MS. of nearly the same age is also a miscellaneous col-
lection of Pahlavi texts, written in A.D. 1397, and now in
Munich; where there is also one of the oldest PAzand-
Sanskrit MSS., a copy of the Ard4-Viraf-namak, written
in A.D. 1410. Another Pazand-Sanskrit MS., a copy of
the Khurdah Avesta, of about the same age, exists in
Bombay. Pahlavi and Pazand manuscripts of the sixteenth
century are rather more numerous.

Pahlavi literature reached the zenith of its prosperity
about thirteen centuries ago, when it included the whole
literature of Persia. Seventy years later its destruction
commenced with the fall of the Sasanian dynasty (A.D.

Xxll PAHLAVI TEXTS.

636-651); and the subsequent adoption of the modern Per-
sian alphabet gave it its death-blow. The last remnants of
Pahlavi writings are now contained in the few manuscripts
still preserved by the Parsis in Western India, and their
almost-extinct brethren in Persia. A careful estimate of
the length of these remnants, so far as they are known to
Europeans, has shown that the total extent of existing
Pahlavi literature is about thirty-six times that of the
Bundahis, as translated in this volume. One-fifth of this
literature consists of translations accompanying Avesta
texts, and the remaining four-fifths are purely Pahlavi
works which are nearly all connected with religion. How
much of this literature may have descended from Sasanian
times can hardly be ascertained as yet; in fact, it is only
very recently that any trustworthy data, for determining
the age of a few Pahlavi writings, have been discovered,
as will be explained hereafter, when considering the age
of the Bundahis.

3. THE BUNDAHIS.

(The term Bundahis, ‘creation of the beginning, or
‘original creation, is applied by the Parsis to a Pahlavi
work! which, in its present state, appears to be a collection
of fragments relating to the cosmogony, mythology, and
legendary history taught by Mazdayasnian tradition, but
which cannot be considered, in any way, a complete
treatise on these subjects.; This term is applicable enough
to much of the earlier part of the work, which treats of
the ‘progressive development of creation under good and
evil influences; but it is probably not the original name
of the book. Its adoption was no doubt partly owing to
the occurrence of the word bdn-dahisn, or bQn-dahisnth,
twice in the first sentence, and partly to its appropriateness
to the subject. But the same sentence seems to inform

' When this work forms part of ἃ collection of Pahlavi texts, the whole
manuscript is sometimes called ‘the great Bundahis,’ There also exists a Sad-
dar Bundahis, or Bundahis of a hundred chapters, which is a comparatively
modern compilation, detailing the chief customs and religious laws of the Parsis
in a hundred sections,

INTRODUCTION. XXill

us that the actual name of the treatise was Zand-dkAs,
‘knowing the tradition.’

‘The work commences by describing the state of things
in the beginning ; the good spirit being in endless light
and omniscient, and the evil spirit in endless darkness and
with limited knowledge. Both produced their own crea-
tures, which remained apart, in a spiritual or ideal state,
for three thousand years, after which the evil spirit began
his opposition to the good creation under an agreement
that his power was not to last more than nine thousand
years, of which only the middle three thousand were to
see him successful. By uttering a sacred formula the good
spirit throws the evil one into a state of confusion for a
second three thousand years, while he produces the arch-
angels and the material creation, including the sun, moon,
and stars. At the end of that period the evil spirit,
encouraged by the demons he had produced, once more
rushes upon the good creation, to destroy it. The demons |
carry on conflicts with each of the six classes of creation,
namely, the sky, water, earth, plants, animals represented
by the primeval ox, and mankind represented by Gayé-
mard; producing little effect but movement in the sky,
saltness in the water, mountains in the earth, withering
in plants, and death to the primeval ox, and also to
Gayémard after an interval.

Then follows a series of chapters describing the seven
regions of the earth, its mountains and Seas, the five classes
of animals, the origin of mankind, generation, the five kinds
of fire and three sacred fires, the white Hom tree and the
tree of many seeds, the three-legged ass, the ox Hadhayés,
the bird KAmrés, and other birds and animals opposed to
the evil creation, the rivers of the world, the seventeen
species of liquids, the lakes, the origin of the ape and bear,
the chiefs of the several kinds of creatures and creations,
the calendar, lineal measures, trees and plants, the cha-
racteristics of various demons, the spiritual chiefs of the
various regions of the earth, and the resurrection and
future existence; all which descriptions are given on the
authority of the Din, which may have been some particular

XXIV PAHLAVI TEXTS.

book, or revelation generally. The concluding chapters
give the genealogies of the legendary Persian kings and
heroes, and of Zaratist and certain priests, together with
an epitome of Persian chronology from the creation to the
Muhammadan conquest.

As the work now stands it is evidently of a fragmentary
character, bearing unmistakable marks both of omissions
and dislocations; and the extant manuscripts, as will be
seen, differ among themselves both as to the extent and
arrangement of the text. Many passages have the appear-
ance of being translations from an Avesta original, and
it is very probable that we have in the Bundahis either
a translation, or an epitome, of the Damdad Nask, one of
the twenty-one books into which the whole of the Zoroas-
trian scriptures are said to have been divided before the
time of Darius. This may be guessed from a comparison
of the contents of the Bundahis with those of the Damdéd
Nask, which are detailed in the Dini-vagarkard as fol-
lows!:—‘It contained an explanation of the spiritual
existence and heaven, good and evil, the material existence
of this world, the sky and the earth, and everything which
Adharmazd produced in water, fire, and vegetation, men
and quadrupeds, reptiles and birds, and everything which
is produced from the waters, and the characteristics of all
things. Secondly, the production of the resurrection and
future existence; the concourse and separation at the
Kinvad bridge; on the reward of the meritorious and
the punishment of sinners in the future existence, and
such-like explanations.” Moreover, the Damdad Nask is
twice quoted as an authority in the Selections of Zad-
sparam (IX, 1, 16), when treating of animals, in nearly the
same words as those used in the Bundahis.

The first manuscript of the Bundahis seen in Europe
was brought from Surat by Anquetil Duperron in 1761,
and he published a French translation of it in his great
work on the Zend-Avesta in,1771%. This manuscript,

1 See Haug’s Essays, &c., second edition, pp. 127, 128.
3. Zend-Avesta, ouvrage de Zoroastre, &c., par Anquetil Duperron; Paris,
1771. Tome seconde, pp. 343-422, Boun-dehesch.

INTRODUCTION, XXV

which is now in the National Library at Paris, was a
modern copy, written A.D. 1734, and contained a miscel-
laneous collection of Pahlavi writings besides the Bundahis.
And Anauetil’s translation, though carefully prepared in
accordance with the information he had obtained from his
Parsi instructor, is very far from giving the correct meaning
of the original text in many places.

' In 1820 the very old codex from which Anquetil’s MS.
had been copied was brought to Europe, from Bombay,
by the Danish scholar Rask, and was subsequently de-
posited in the University Library at Kopenhagen. This
most important codex, which will be more particularly
described under the appellation of K20, appears to have
been written during the latter half of the fourteenth century;
and a facsimile of the Pahlavi text of the Bundahis, which
it contains, was very carefully traced from it, lithographed,
and published by Westergaard in 18511.

In a review of this lithographed edition of the Pahlavi
text, published in the Gottinger Gelehrte Anzeigen in
18547, Haug gave a German translation of the first three
chapters of the Bundahis. And Spiegel, in his Traditional
Literature of the Parsis*, published in 1860 a German
translation of many passages in the Bundahis, together with
a transcript of the Pahlavi text of Chaps. I, II, III, and
XXX in Hebrew characters. But the complete German
translation of the Bundahis by Windischmann, with his
commentary on its contents, published in his Zoroastrian
Studies* in 1863, was probably the most important step
in advance since the time of Anquetil, and the utmost

1 Bundehesh, Liber Pehlvicus, E vetustissimo codice Havniensi descripsit,
duas inscriptiones regis Saporis Primi adjecit, N. L. Westergaard; Havniz,
1851.

3 Ueber die Pehlewi-Sprache und den Bundehesh, von Martin Haug ; Got-
tingen, 1854.

3 Die Traditionelle Literatur der Parsen in ihrem Zusammenhange mit den
angranzenden Literaturen, dargestellt von Fr. Spiegel ; Wien, 1860.

* Zoroastriche Studien. Abhandlungen zur Mythologie und Sagengeschichte
des alten Iran, von Fr. Windischmann (nach dem Tode des Verfassers heraus-
gegeben von Fr. Spiegel) ; Berlin, 1863.

XXVI PAHLAVI TEXTS.

that could be done on the authority of a single MS. which
is far from perfect.

In 1866 another very old sides containing the Pahlavi
texts of the Bundahis and other works, was brought to
Europe by Haug, to whom it had been presented at Surat
in 1864. It is now in the State Library at Munich, and
will be more minutely described under the appellation of
M6. In this codex the Bundahis is arranged in a different
order from that in K20, and Chaps. XXVIII, XXIX, and
XXXI-XXXIII are omitted.

A second complete German translation of the Bundahis,
with a lithographed copy of the Pahlavi text, a trans-
literation of the text in modern Persian characters, and
a glossary of all the words it contains, was published by
Justi in 18681. Its author, having had access to other
MSS. (descended from M6) at London and Oxford, was
able to rectify many of the deficiencies in Windischmann’s
translation ; but, otherwise, he made but little progress in
elucidating difficult passages.

Other European writers have published the result of
their studies of particular parts of the Bundahis, but it
does not appear that any of them have attempted a con-
tinuous translation of several chapters.

Whether the existence of previous translations be more
of an assistance than a hindrance in preparing a new one,
may well be a matter of doubt. Previous translations may
prevent oversights, and in difficult passages it is useful
to see how others have floundered through the mire; but,
on the other hand, they occasion much loss of time, by
the necessity of examining many of their dubious render-
ings before finally fixing upon others that seem more
satisfactory. The object of the present translation is to
give the meaning of the original text as literally as pos-
sible, and with a minimum of extra words; the different
renderings of other translators being very rarely noticed,
unless there be some probability of their being of service

* Der Bundehesh, zum ersten Male herausgegeben, transcribirt, iibersetzt,
und mit Glossar versehen, von Ferdinand Justi; Leipzig, 1868,

INTRODUCTION. XXVIi

to the reader. Some doubtful words and passages still
defy all attempts at satisfactory solution, but of these the
reader is warned; and, no doubt, a few oversights and
mistakes will be discovered.

With regard to the original text, we have to recover
it from four manuscripts which are, more or less, inde-
pendent authorities, and may be styled K20, K2o0b, M6,
and TD. The first three of these have evidently descended,
either directly or through one or more intermediate copies,
from the same original; but the source of TD, so far as
it can be ascertained, seems to have been far removed from
that of the others. All the other MSS. of the Bundahis,
which have been examined, whether Pahlavi or Pazand,
are descended either from K20 or M6, and are, therefore,
of no independent authority.

K20 is the very old codex already mentioned as having
been brought from Bombay by Rask in 1820, and is now
No. 20 of the collection of Avesta and Pahlavi MSS. in
the University Library at Kopenhagen. It consists now
of 173 folios of very old and much-worn Indian paper of
large octavo size, but five other folios are certainly missing,
besides an uncertain number lost from the end of the
volume. This MS. contains twenty Pahlavi texts, written
twenty lines to the page, and some of them accompanied
by Avesta; the Bundahis is the ninth of these texts, and
occupies fols. 88-129, of which fol. 121 is missing. Three
of the texts, occurring before the Bundahis, have dated
colophons, but the dates are A.Y. 690, 720, and 700, all
within 36 folios; it is, therefore, evident that these dates
have been copied from older MSS.; but at the same time

the appearance of the paper indicates that the actual date:

of the MS. cannot be much later than A.Y. 720 (A.D. 1351),
and there are reasons for believing that it was written
several years before A. Y. 766 (A.D. 1397), as will be ex-
plained in the description of M6. Owing to its age and
comparative completeness this MS. of the Bundahis is
certainly the ost important one extant, although com-
parison with other MSS. proves that its writer was rather
careless, and frequently omitted words and phrases. The

ΤᾺ

XXVIII PAHLAVI TEXTS.

loss of fol. 121, though it has hitherto left an inconve-
nient gap in the text (not filled up by other MSS.), is
more than compensated by the three extra chapters which
this MS. and its copies have hitherto alone supplied. The
text on the lost folio was supposed by Anquetil to have
contained a whole chapter besides portions of the two
adjacent ones; this is now known to be a mistake, An-
quetil’s Chap. XXVIII being quite imaginary ; the end of
Chap. XXVII has long been supplied from other MSS.,
but the beginning of the next chapter has hitherto been
missing.

Only two copies of K20 appear to be known to Eu-
ropeans ; the best of these is the copy brought from Surat
by Anquetil, No. 7 of his collection of manuscripts, now
in the National Library at Paris; this was written in A.D.
1734, when K20 appears to have been nearly in its present
imperfect state, though it may have had some 15 folios
more at the end. This copy seems to have been carefully
written; but the same cannot be said of the other copy,
No. 21 in the University Library at Kopenhagen, which
is full of blunders, both of commission and omission, and
can hardly have been written by so good a Pahlavi scholar
as Dastdr Darab, Anquetil’s instructor, although attributed
to him.

K2ob consists of nineteen loose folios!, found by
Westergaard among some miscellaneous fragments in the
collection of Avesta and Pahlavi MSS. in the University
Library at Kopenhagen, and now forming No. 20b in that
collection. The first two folios are lost, but the third folio
commences with the Pahlavi equivalent of the words
‘knew that Aharman exists’ (Bund. Chap. I, 8), and the
text continues to the end of Chap. XI, 1, where it leaps at
once (in the middle of a line on the fifteenth folio) to
Chap. XXX, 15, ‘one brother who is righteous,’ whence
the text continues to the end of Chap. XXXI, 15, which
is followed by Chaps. XXXII, XXXIV, as in K20, This

1 Tam indebted to the late Professor N. L. Westergaard for all information
about this MS., and also for a tracing of the Pahlavi text of so much of Chap.
XXXI as is contained in it,

INTRODUCTION. ΧΧΙΧ

MS. is not very old, and contains merely a fragment of
the text; but its value consists in its not being a de-
scendant of either K20 or M6, as it clearly represents a
third line of descent from their common original. It agrees
with Κ 20 in the general arrangement of its chapters, so
far as they go, and also in containing Chap. XXXI; but
it differs from it in some of the details of that chapter,
and agrees with M6 in some verbal peculiarities elsewhere;
it has not, however, been collated in any other chapter.
The omission of nearly twenty chapters, in the centre of
the work, indicates that some one of the MSS. from which
it is descended, had lost many of its central folios before
it was copied, and that the copyist did not notice the
deficiency ; such unnoticed omissions frequently occur in
Pahlavi manuscripts.

M6 is the very old codex brought to Europe by Haug
in 1866, and now No. 6 of the Haug collection in the
State Library at Munich. It consists of 240 folios of very
old, but well-preserved, Indian paper of large octavo size
(to which thirteen others, of rather later date, have been
prefixed) bound in two volumes. This MS. contains nine-
teen Pahlavi texts, written from seventeen to twenty-two
lines to the page, and some of them accompanied by
Avesta; eleven of these texts are also found in K20, and
the Bundahis is the fourteenth of the nineteen, occupying
fols. 53-99 of the second volume. Two of the other texts
have dated colophons, the dates being fifty days apart in
A. Y. 766 (A.D. 1397), and as there are 150 folios between
the two dates there is every probability that they are the
actual dates on which the two colophons were written.
The arrangement of the Bundahis in this MS. is different
from that in K20, giving the chapters in the following
order :—Chaps. XV-XXIII, I-XIV, XXIV-XXVII, XXX,
XXXII, XXXIV, and omitting Chaps. XXVIII, XXEX, and
XXXI. These omissions and the misplacement of Chaps.
I-XIV render it probable that the MS., from which the
Bundahis in M6 was copied, was already in a state of
decay; and this supposition is confirmed by upwards of
fifty peculiar mistakes, scattered over most parts of the

ΧΧΧ PAHLAVI TEXTS.

text in M6, which are evidently due to the illegibility of
the original from which it was copied, or to its illegible
words having been touched up by an ignorant writer,
instances of which are not uncommon in old Pahlavi MSS.
Eliminating these errors, for which the writer of M6 cannot
be held responsible, he seems to have been a more careful
copyist than the writer of K20, and supplies several words
and phrases omitted by the latter. The close corres-
pondence of K20 and M6 in most other places, renders it
probable that they were copied from the same original,
in which case K20 must have been written several years
earlier than M6, before the original MS. became decayed
and difficult to read. It is possible, however, that K20
was copied from an early copy of the original of M6;
in which case the date of K2o0 is more uncertain, and may
even be later than that of M6.

Several MSS. of the Bundahis descended from M6 are
in existence. One is in the MS. No, 121 of the Ouseley
collection in the Bodleian Library at Oxford, and contains
the chapters in the following order :—Chaps. XV-XXIII,
I-VII,17 (to ‘ Arag river’), XII-XIV, XXIV-XXVII, XXX,
VII, 12~XI; followed by Sls. Chap. XX, 4-17, also derived
from M6. Another is in the library of Dastr Jamaspji Mino-
chiharji at Bombay, and contains the chapters also in a
dislocated state (due to the misplacement of folios in some
former MS.) as follows:—Chaps. XV-XXIII, I-XI, 5 (to
‘and the evil spirit’), XII, 2 (from ‘ Si#idav’)-XII, 12 (first
word), XI, 5 (from ‘produced most for Khvaniras’)-XII, 2
(to ‘and Kéndras, Mount’), XXX, 32 (from ‘the renovation
arises in’)-KXX, 33, XXXII, XXXIV, Sls. Chap. XVIII,
Bund. Chaps. XII, 12 (from ‘ Airak’)-XIV, XXIV-XXVII,
XXX. A third is in the library of Dastdr Néshirvanji
JamAaspji at Poona, and contains the text in the same order
as M6. A fragment of the Pahlavi text of the Bundahis,
also descended from M6, occupies eight folios in the Addi-
tional Oriental MS. No. 22,378 in the Library of the British
Museum ; it contains Chaps. XVIII, XIX, 17, and XX, 1-2
(to ‘one from the other’).

There are also several PAzand manuscripts of the Bun-

INTRODUCTION. ΧΧΧΙ

dahis, written in Avesta characters, and likewise derived
from M6. One of the best of these is No. 22 of the collec-
tion of Avesta and Pahlavi MSS. in the India Office Library
at London ; it is old, and has the date a.y. 936 (A.D. 1567)
in a Pahlavi colophon on fol. 111, but this may have been
copied from an older MS.; its contents are arranged as
follows :—Chaps. XVIII-XXIII, I-XIV, XXIV-XXVII,
XXX, XXXII, XXXIV, followed by several short Pazand
texts, only part of which are derived from M6, and the last
of them being left incomplete by the loss of the folios which
originally formed the end of the volume; instead of these
lost folios others, containing Chaps. XV-XVII, have been
added and bound up with the rest. Another MS., No. 7
in the same collection, which is dated A.Y. 1174 (A.D. 1805),
is a modern copy derived from No. 22 through one or more
intervening MSS.}; it contains precisely the same text, but
with many variations in orthography, indicative of the very
uncertain character of Pazand spelling. Two fragments of
the Pazand text are also contained in the MSS. No. 121 at
Oxford, already mentioned ; they consist of Chaps. V, 3-7
(to ‘would have known the secret’) and XXV, 18-22.
Another fragment, evidently copied from an old MS., is
found on fols. 34, 35 of the Rivayat MS. No. 8 of the col-
lection in the India Office Library ; it consists of Chap.
XVIII, 1-8.

The Pazand text of the Bundahis, derived from M6, is
also written in Persian characters in M7 (No. 7 of the Haug
collection at Munich), dated A.Y. 1178 (A.D. 1809). It is
interlined by Persian glosses, word for word, and consists
of Chaps. XVIII-XXIII, I-XIV, XXIV-XXVII, and
XXX on fols. 81-119, with Chaps. XV-XVII on fols. 120-
126, a repetition of Chap. XV and part of XVI on fols.
223-227, and Chap. XXXII on fol. 232.

Thus far, it will be noticed, we have two good indepen-
dent authorities, K20 and M6, for ascertaining the text of
the Bundahis in the fourteenth century, so far as Chaps. I-

1 This is proved by an omission in fol. 40, which clearly indicates the loss of
a folio in an intermediate MS.

ΧΧΧΙΙ PAHLAVI TEXTS.

XXVII, XXX, XXXII, and XXXIV are concerned ; and
we have also, in K2o0b, a second authority for so much of
Chap. XXXI as occurs in K20; but for Chaps. XXVIII
and XXIX we have nothing but K20 to rely on, and part of
Chap. XXVIII is lost in that manuscript. Such was the
. unsatisfactory state of that part of the text until Dec. 1877,
when information about the MS. TD was received, followed
by further details and a copy of Chaps. XXVIII, XXIX,
and XXXI-XXXIII in Oct. 18781.

TD is a manuscript of the Bundahis which contains a
much more extensive text than the MSS. already described,
but whether it be an extension of the hitherto-received text,
or the received text be an abridgement of this longer one,
is likely to be a matter of dispute among Pahlavi scholars
until the whole of the new text has been thoroughly
examined. At any rate, the contents of this MS., combined
with those of some MSS. of the Dagistan-i Dinik, afford a
means of fixing the date of this recension of the Bundahis,
as will be seen hereafter.

This MS. belongs to a young Mobad named Tehmuras
Dinshawji Anklesaria in Bombay, and was brought from
Persia a few years ago by a Mobad named Khodabakhsh
Farod Abadan. It occupies the first 103 folios of the
volume containing it, and is followed by 112 more folios
containing the Nirangistan. The first original folio, which
contained the text as far as Chap. I, 5 (to ‘ endless light’),
has been lost and replaced by another (which, however, is
now old) containing some introductory sentences, besides
the missing text. The last original folio of the Bundahis,
containing the last five lines of the last chapter, has also been
lost and replaced by another modern folio, which contains
the missing text followed by two colophons, both expressing
approval of the text, and asserting that the MS. was written
by Gépatshah Rastam Béndar. The first of these colophons

1 Iam indebted to Mr. Khurshedji Rustamji Cama, of Bombay (who is well
known for the interest he takes in all matters relating to the ancient customs
and history of his fellow-countrymen), for obtaining this information, and to the
owner of the MS. for his liberality in supplying me with all the details and
extracts mentioned in the text.

INTRODUCTION. ΧΧΧΗΙΕ

is undated, but gives the testimony of DastOr Ἐὐβίδηιϊ
Gastasp Ardashir, who is known to have written another
MS. dated A.Y. 1068 (A.D. 1699). The second colophon is
by Dastdr Jamshéd Jamasp Hakim, and is dated A.Y. 1113
(A. D. 1743), which was probably the date when this last
folio was supplied to complete the old defective MS.

With regard to the age of the older part of this MS. we
can arrive at an approximation in the following manner :—
A valuable MS. of the Dadistan-i Dinik, which also belongs
to Tehmuras Dinshawji, was written (according toa colophon
which it contains) by Gépatshah Rastém? Bandar Malka4-
mard@an in the land of Kirm4n, who was evidently the same
person as the writer of TD. Another MS. of the Dadistan-i
Dinik was written by Marzapan Frédin Vahrém Radstam
Béndar Malk4-mard4n Din-ay4r, also in the land of Kirman,
in A.Y. 941 (A.D. 1572). Comparing these two genealogies
together it seems evident that Gépatshah was a brother of
Vahrém, the grandfather of Marzap4n, and, therefore, a
grand-uncle of Marzapan himself. Allowing for these two
generations, it is probable that Gépatshah wrote TD about
A.Y. 900 (say A.D. 1530); although instances have occurred
in which a son has written a MS. at an earlier date than
that of one written by his father.

The introductory sentences on the first restored folio are
evidently a modern addition to the text, after it had acquired
the name of Bundahis ; but they seem to have been copied
from some other MS., as the copyist appears to have
hardly understood them, having written them continuously
with the beginning of the text, without break or stop.
The spelling is modern, but that may be due to the copyist ;
and the language is difficult, but may be translated as
follows 3:—

‘The propitiation of the creator AQharmazd, the radiant,

1 This Dastfr is said to have sprung from the laity, and not from a priestly
family.

2 The vowels ἃ and ὃ (or ft) often interchange in Pahlavi MSS. from Persia,
probably owing to peculiarities of dialect, and the very broad sound of Persian
a, like English a in call.

3 English words in italics are additions to complete the sense.

[5] ς

XXXIV PAHLAVI TEXTS.

glorious, omniscient, wise, powerful, and supreme, dy what
ἧς well-thought, well-said, avd well-done in thought, word,
and deed, and the good augury of all the celestial angels
and terrestrial angels upon the virtuous creation, I beseech.

‘Written at the second fortunate conjunction (akhtar)
in the high-priestship (dastGrih) of the God-devoted, all-
sagacious cultivator of righteousness, the lover of good works
who is God-discerning, spirit-surveying, avd approved by
the good, the high-priest of the good religion of the Maz-
dayasnians, the glorified! Spendy4d son of M4ah-vindad, son
of Rastém, son of Shatréy4r.

‘The writing? of the Bindahis wes set going by the
coming of the Arabs to the country of Iran, whose hetero-
doxy (dds-dinih) and ignorance have arisen from not
understanding the mysteries of Kayan*® orthodoxy (hd-
dinéith) and of those revered by the upholders of the
religion. From their deep seats it draws the purport of
benedictions, avd from dubious thinking of actions 22
draws words of true meaning, the disclosure of which is
entertaining knowledge.

‘On account of evil times, even he of the undecayed
family of the Kay4ns and the Kay4n upholders of the
religion are mingled with the obedient and just of those
heterodox; and by the upper class the words of the
orthodox, uttered in assembled worship, are considered as
filthy vice. He also whose wish was to learn propriety
(varag) through this treatise (farhang), might provide “2
for himself, from various places, by trouble and day and
night painstaking, du¢ was not able.’

The text of Chap. I then commences (without any inter-
mediate stop) with the words zak zand-AakAsih, ‘that
knowledge of tradition.’ As the whole text of the Bundahis
occupies about 203 pages in TD, and each page contains

' Literally, ‘immortal-soulled,’ a term implying generally that the person is
dead ; but it seems to have been applied to King Khisr6 I (Néshirvan) during
his lifetime. The time when this priest lived has yet to be discovered.

3 Reading zektib(n-i, equivalent to Paz. nivis-i; the MS. has zak
tibna.

> The hero tribe or princely race of the Kay4nian dynasty, from which later
Persian rulers have fancied themselves descended.

INTRODUCTION. XXXV

seventeen lines rather longer than those in K20, it is evident
that the text in TD must be more than twice the length of
that in K20, which occupied originally about eighty-three
pages of twenty lines each. This additional text consists
not only of additional matter in many of the chapters, but
also of extra chapters, which give the work a more complete
appearance than it presents in the manuscripts hitherto
known. The whole number of chapters in TD appear to
be forty-two, the general character of the contents of which
may be gathered from the following list of the headings of
each chapter, with the space it occupies in TD, and a
reference to the corresponding chapter of the translation
in this volume (such chapters as seem to be entirely wanting
in K20 being marked with an asterisk) :—

1. The knowledge of tradition, first about Adharmazd’s
original creation and the antagonism of the evil spirit, after-
wards about the nature of the creatures of the world, from
the original creation till the end; 19 pages; see Chap. I.

2. On the formation of light; 11 pages; see Chap. 11.

3. The rush of the destroyer at the creatures ; 6 pages;
see Chaps. III, IV.

4. On the opposition of the two spirits, that is, in what
manner the arch-fiends have come spiritually in opposition
to the celestial angels; 10 pages; see Chap. V for two of
the middle pages.

5. On the waging of the conflict (ἄτα) of the crea-
tions of the world, encountering the evil spirit; 1 page;
see Chap. VI.

6. The second conflict the water waged; 3 pages; see
Chap. VII. ;
7. The third conflict the earth waged; 1 page; see

Chap. VIII.

8. The fourth conflict the plants waged; 4 page; see
Chap. IX.

9. The fifth conflict the primeval ox waged; 4 page;
see Chap. X.

*10. The sixth conflict GAyémard waged ; 14 page.

*11. The seventh conflict the fire waged; 4 page.

*12, The eighth conflict the constellations waged ; ὁ page.
ς 2

XXXVI PAHLAVI TEXTS.

*13. The ninth conflict the celestial angels waged with
the evil spirit ; three lines.

*14. Tenth, the stars practised mon-intermeddling (agt-
mégisn); $ page.

*15. On the species of those creations; δὲ pages.

16. On the nature of lands; τὰ page; see Chap. XI.

17. On the nature of mountains ; 44 pages ; see Chap. XII.

18, On the nature of seas; 24 pages; see Chap. XIII.

19. On the nature of rivers; δὲ pages; see Chaps. XX,
XXI.

20, On the nature of lakes; 1} page; see Chap. XXII.

21, On the nature of the five classes of animals ; 5$ pages ;
see Chap. XIV.

22, On the nature of men; 74 pages; see Chap. XV?.

23. On the nature of generation of every kind; 5 pages ;
see Chap. XVI.

24. On the nature of plants ; 34 pages; see Chap. XXVII.

25. On the chieftainship of men and animals and every
single thing ; 2ὲ pages; see Chap. XXIV.

26. On the nature of fire; 44 pages; see Chap. XVII.
*27. On the nature of sleep; δὲ pages.

*28. On the nature of wind and cloud and rain; οὗ pages.
*29. On the nature of noxious creatures; 4} pages”,
*30. On the nature of the wolf species; 2 pages.

31. On things of every kind that are created by the
spirits®, and the opposition which came upon them; 73
pages; see Chaps. XVIII, XIX.

32. On the religious year; 4 pages; see Chaps. XXV,
XXVI.

* 33, On the great exploits of the celestial angels; 174
pages.

34. On the evil-doing of Aharman and the demons;
7 pages, as in Chap. XXVIII.

1 TD contains half a page more near the beginning, and a page and a half
more at the end.

* Probably Chap. XXIII of the translation forms a part either of this chapter
or the next.

3 This word is doubtful.

INTRODUCTION. “XXXVii

*35. On the body of man and the opinion of the world;
7 pages,

36. On the spzritual chieftainship of the regions of the
earth; 34 pages, as in Chap, XXIX.

*37. On the Xinvad bridge and the souls of the departed;
54 pages.

* 38. On the celebrated provinces of the country of Iran,
the residence of the Kay4ns; 5 pages’.

* 39. On the calamities of various millenniums happening
to the country of Iran; 83 pages.

40. On the resurrection and future existence; 63 pages ;
see Chap. XXX. ;

41. On the race and offspring of the Kay4ns; 82 pages,
as in Chaps. XXXI-X XXIII.

42. On the computation of years of the Arabs ; 2} pages;
see Chap. XXXIV.

Comparing this list of contents with the text in K20,
as published in Westergaard’s lithographed facsimile edi-
tion, it appears that TD contains, not only fifteen extra
chapters, but also very much additional matter in the -
chapters corresponding to Chaps. I, II, V, XVI, XXVIII,
and XXXI of the translation in this volume, and smaller
additions to those corresponding to Chaps. III, IV, XV,
XVII, and XXXIV. The arrangement of the chapters in
TD is also much more methodical than in the Indian
MSS., especially with regard to Chaps. XX, XXI, XXII,
and XXVII, which evidently occupy their proper position
in TD; and so far as Chap. XX is concerned, this arrange-
ment is confirmed by the insertion of its first sentence
between Chaps. XIII and XIV in the Indian MSS., which
indicates that the whole chapter must have been in that
position in some older copy. In fact, the Indian MSS.
must probably be now regarded merely as collections of

1 The meaning is doubtful and must depend upon the context.

2 This chapter begins with a translation of the first fargard of the Vendidad,
and concludes with an account of buildings erected by various kings.

3 Containing an account of the kings reigning in the various millenniums, and
concluding with prophecies similar to those in the Bahman Yast.

XXXVili PAHLAVI TEXTS.

extracts from the original work; this has been long
suspected from the fragmentary character of the text
they contain, but it could hardly be proved until a more
complete text had been discovered.

Whether TD may be considered as a copy of the text
as it stood originally, or merely of an after recension of
the work, can hardly be determined with certainty until
the whole contents of the manuscript have been carefully
examined ; it is, therefore, to be hoped that its owner will
be induced to publish a lithographed facsimile of the whole,
after the manner of Westergaard’s edition. So far as
appears in the lengthy and valuable extracts, with which
he has kindly favoured me, no decided difference of style
can be detected between the additional matter and the
text hitherto known, nor any inconsistencies more striking
than such as sometimes occur in the Indian MSS. On the
other hand, it will be noticed that heading No. 25 in the
list of contents seems to be misplaced, which is an argu-
ment against the text being in its original state; and the
style of the Bundahis is so much less involved and obscure
than that of the Selections of Zad-sparam (see Appendix
to the Bundahis), which treat of some of the same subjects,
that it may be fairly suspected of having been written
originally in a different age. But the writer of the text,
as it appears in TD, calls Zad-sparam! one of his con-
temporaries (see Chap. XX XIII, το, 11 of the translation);
it may, therefore, be suspected that he merely re-edited
an old text with some additions of his own, which, how-
ever, are rather difficult to distinguish from the rest. No
stress can be laid upon peculiarities of orthography in TD,
as they are, in all likelihood, attributable to copyists long
subsequent to Z4d-sparam’s contemporaries.

Any future translator of the Bundahis will probably
have to take the text in TD as the nearest ‘accessible
approach to the original work ; but the present translation
is based, as heretofore, upon the text in K20, corrected
in many places from M6, but with due care not to adopt

He writes the name Zad-sparham,

INTRODUCTION. ΧΧΧΙΧ

readings which seem due to the illegibility of the original
from which M6 was copied, as already explained. In
Chaps. XXVIII, XXIX, XXXI, XXXII, and XXXIII,
however, TD has been taken as a principal authority,
merely checked by K20, and having its additional passages
carefully indicated; and in Chap. XXXI, K2ob has also
been consulted.

Since the present translation was printed, any lingering
doubts, as to the genuineness of the text in TD, have been,
in a great measure, dissipated by the discovery that a small
fragment! of an old MS. of the Bundahis, which has long
been in Europe, is evidently a portion of a text of similar
character to TD, and of exactly the same extent. This
small fragment consists of two folios belonging to an old
MS. brought from Persia by the late Professor Westergaard
in 1843-44, and which is evidently the codex mentioned by
him in the preface to his Zend-Avesta, p. 8, note 3. These
two folios, which are numbered 130 and 131 in Persian
words, now form the commencement of this old mutilated
MS., of which the first 129 folios have been lost. They
contain very little more than one page of the Bundahis text,
namely, the last sentences of the last chapter (corresponding
to Bund. XXXIV, 7-9), followed by a colophon occupying
less than two pages. This fragment of the text contains
some additional details not found in the Indian MSS., as
well as a few other variations of no great importance. It
may be translated as follows :—

‘[. .. . Sahm? was in those reigns of Αὐζόρό, Kavad,
and MA4ntskihar.] Kai-Kayds, till 42s going to the sky,
seventy-five years, and after that, seventy-five years, alto-
gether a hundred and fifty years; Kai-Khisrébdé sixty

1 I am indebted to Professor G. Hoffmann, of Kiel, for directing my atten-
tion to this fragment, and also for kindly sending me a facsimile of it. It had
been recognised as a portion of the Bundahis by Dr. Andreas some years ago,
and probably by the owner of the MS., the late Professor Westergaard, long
before that.

* See Bund. XXXI, 27. As the beginning of this sentence is lost, its trans-
lation is uncertain. Details not found in K2o and M6 are here enclosed in
brackets, and words added by the translator to complete the sense are printed
in italics.

xl PAHLAVI TEXTS.

years; Kai-Léharasp a hundred and twenty years; Kai-
Vistasp, till the coming of the religion, thirty years; [total
(mar) one thousand years!. Then the millennium reign
came to Capricornus, and Zaratihast? the Spitaman, with
tidings (pétkhambarth) from the creator AXharmazd, came
to King Vistasp ; and Vistasp was king,] after receiving the
religion, ninety years.

‘Vohdman, soz of Spend-dad, a hundred and twelve years;
Hdmai, daughter of Vohiman, thirty years; D4rd4i, son of
Kihar-Azad, that is, of the daughter of Vohiman, twelve
years; D4r4i, son of Dardi, fourteen years; and Alexander
the Raman? fourteen years. ἡ

‘The Ask4nians should bear the title in an uninterrupted
sovereignty two hundred and so many‘ years; and Artakh-
shatar, son of Papak, and the number of the S4sdnians dear
it four hundred and sixty years, until the withering Arabs
obtained a place’ [as far as the year 447 of the Persians ;
now 22 és the Persian year 5271".

The colophon, which follows, states that the MS. was
finished on the thirteenth day of the ninth month a.y. 936
(A. Ὁ. 1567), and was written by Mitr6é-ap4n, son of Anéshak-
rdban, soz of Rastim. This MS. is, therefore, of nearly the
same age as TD; but there has been no opportunity of
collating the fragment of it, which is still extant, with the
corresponding portion of TD. That it was a MS. of the
same character as TD (that is, one containing the same text
as K20, but with much additional matter) appears clearly

1 From the beginning of Frédiin’s reign, when the millennium of Sagittarius
commenced.

* The usual way of spelling Zaratist in old MSS., excepting K2o0 and a few
others.

3 Here written correctly Alaksandar-i ArdmAf,

* Reading va and; as the final letter is ἃ and not d it cannot be read
nAvad as a variant of navad, ‘ninety.’

5 The words are, vad ginak ayaft khskd-i Tazfkand, but the exact
meaning is rather doubtful.

4 The last date is doubtful, as the Pahlavi text gives the ciphers only for
‘five and twenty-seven,’ omitting that for ‘hundred.’ These Persian dates
must either have been added by some former copyist, or Chap. XXXIV must
have been appended to the Bundahis at a later date than the ninth century,
when the preceding genealogical chapters were probably added to the original
work (see p. xliii). ‘The Persian year 527 was a. ἢ. 1158.

INTRODUCTION. xli

from the fragment translated above. Regarding its original
extent, it is possible to make an approximate estimate, by
calculating the quantity of text which the 129 lost folios
must have contained, from the quantity actually existing on
folio 130. According to this calculation, the original extent
of the text of the Bundahis in this MS. must have been
very nearly 30,000 words; and it is remarkable that a
similar calculation of the extent of the text in TD, based
upon the actual contents of ten folios out of 103, gives pre-
cisely the same result. This coincidence is a strong argu-
ment in favour of the absolute identity of the text lost from
Westergaard’s MS. with that actually existing in TD; it
shows, further, that the original extent of the Bundahis may
now be safely estimated at 30,000 words, instead of the
13,000 contained in K20 when that MS. was complete.
That this fragment belonged to a separate MS., and is
not the folio missing from the end of TD, is shown not
only by its containing more of the text than is said to be
missing, but also by the first folio of the fragment being
numbered 130, instead of 103, and by its containing fifteen
lines to the page, instead of seventeen, as would be necessary
in order to correspond with TD. ,
Regarding the age of the Bundahis many opinions have
been hazarded, but as they have been chiefly based upon
minute details of supposed internal evidence evolved from
each writer’s special misinterpretation of the text, it is
unnecessary to detail them. The only indication of its
age that can be fairly obtained from internal evidence,
is that the text of the Bundahis could not have been
completed, in its present form, until after the Muham-
madan conquest of Persia (A.D. 651). This is shown not
only by the statements that the sovereignty ‘went to the
Arabs’ (Chap. XXXIV, 9), that ‘now, ¢hrough the invasion
of the Arabs, they (the negroes) are again diffused through
the country of Iran’ (Chap. XXIII, 3), and that ‘ whoever
keeps the year by the revolution of the moon mingles
summer with winter avd winter with summer’ (Chap. XXV,
19, referring probably to the Muhammadan year not cor-
responding with the seasons), but also, more positively

xlii PAHLAVI TEXTS.

by the following translation of an extract from Chap.
39 in TD :—

‘And when the sovereignty came to Yazdakard he
exercised sovereignty twenty years, and then the Arabs
rushed into the country of Iran in great multitude. Yaz-
dakard did not prosper (14 “ἃ Καί) in warfare with them,
and went to Khfrds4n and Tarkistéan to seek horses, men,
and assistance, and was slain by them there. The son of
Yazdakard went to the Hindds and fetched an army of
champions ; before it came, conducted unto Khfrds4n, that
army of champions dispersed. The country of Iran re-
mained with the Arabs, and their own irreligious law was
propagated by them, and many ancestral customs were
destroyed; the religion of the Mazdayasnians was weakened,
and washing of corpses, burial of corpses, avd eating of
dead matter were put in practice. From the original
creation until this day evil more grievous than this Aas
not happened, for through their evil deeds—on account
of want, foreign habits (AnirAnih), hostile acts, bad de-
crees, and bad religion—ruin, want, and other evils have
taken lodgment.’

None of these passages could have been written before
the Muhammadan conquest; but the writer, or editor, of
the text as it appears in TD, supplies the means of ap-
proximating much more closely to the date of his work,
in a passage in Chap. 41 of TD, in which he mentions the
names of several of his contemporaries (see Chap. XX XIII,
10, 11), Among these, as already noticed, he mentions
‘Zad-sparham son of YOd4n-Yim,’ who must have been
the writer of the Selections of Z4d-sparam, a translation
of which is added as an appendix to the Bundahis in this
volume. This writer was the brother of Mandséihar son
of Yad4n-Yim, who wrote the Dadistan-i Dinik?, and from
colophons found in certain MSS. of the Dadistan (which
will be more particularly described in the next section of
this introduction) it appears that this M4andskihar was

1 It is quite possible that MAnGssthar was also the reviser of the Bundahis ;
see the note on Dadakth-i Ashévahisté in Chap. XXXIII, το.

INTRODUCTION. xlili

high-priest of Pars and Kirman in A. Y. 250 (A.D. 881).
This date may, therefore, be taken as a very close ap-
proximation to the time at which the Bundahis probably
assumed the form we find in TD; but that MS., having
been written about 650 years later, can hardly have been
copied direct from the original, Whether that original
was merely a new edition of an older Pahlavi work, as
may be suspected from the simplicity of its language, or
whether it was first translated, for the most part, from the
Avesta of the Damdad Nask, in the ninth century, we
have no means of determining with certainty. Judging,
however, from Chap. I, 1, the original Bundahis probably
ended with the account of the resurrection (Chap. XXX),
and the extra chapters, containing genealogical and chro-
nological details (matters not mentioned in Chap. I, 1),
together with all allusions to the Arabs, were probably
added by the revising editor in the ninth century. The
last, or chronological, chapter may even have been added
at a later date.

A Gugar&ti translation, or rather paraphrase, of the
Bundahis was published in 1819 by Edal Dara4b Jamshéd
Jam4sp As4, and a revised edition of it was published by
Peshutan Rustam in 18771, In the preface to the latter
edition it is stated that the translator made use of two
MSS., one being a copy of a manuscript written in Iran
in A.Y. 776 by Rustamji Meherwanji Margaban She-
heriar?, and the other a MS. written in India by Dastir
Jamshédji Jam4spji in a. y. 1139. It is also mentioned
that he was four years at work upon his translation, The
editor of the new edition states that he has laboured to

1 Bundehes ketab, iane dunia-ni awal-thi te 4kher sudhi pedaes-ni sahruat-ni
hakikat; bigi-var sudharine AAapawanér, Peshutan bin Rustam; Mumbai, 1877.

? There is no doubt whatever that the writer of the preface is referring to
M6, although his description is incorrect. M6 was written at Bhrok in India
a.¥. 766 by Péshétan Rim Kamdin Shaharyér Néryésang Shahmard Shaharyar
Bahram Afirmazdyar Ramyar; but some portion of it (probably not the Bun-
dahis) was copied from a MS. written a. y. 618 (A.D. 1249) by Rastam Mihir-
fp4n Marzapan Dahisn-ay4r, who must be the copyist mentioned in the preface
to the Gugarati translation.

3 This is probably the copy derived from M6, and mentioned in p. xxx as
being now in the library of Dastir Jam4spji Minochiharji,

xliv PAHLAVI TEXTS.

improve the work by collecting all the further information
he could find, on the various subjects, in many other
Pahlavi works. The result of all this labour is not so
much a mere translation of the Bundahis, as a larger work
upon the same subject, or a paraphrase more methodically
arranged, as may be seen from the following summary of
its contents :—

The headings of the fifty-nine chapters, which form
the first part of the work, are:—Ahuramazd’s covenant,
account of the sky, of the first twelve things created, of
Mount Alborg, of the twelve signs of the zodiac, of the
stars, of the soul, of the first practices adopted by the
creatures of the evil spirit Ahereman, of Ahereman’s first
breaking into the sky, of Ahereman’s coming upon the
primeval ox, of Ahereman’s arrival in the fire, of Ahere-
man’s coming upon Gaiomard, of the coming of Ahura-
mazd and Ahereman upon Gaiomard at the time of his
creation, of the lustre residing in both spirits; further
account of the arrangement of the sky, another account
of all the mountains, of depressions for water, of great and
small rivers, of the eighteen rivers of fresh water, of the
seven external and seven internal liquids in the bodies of
men, of the period in which water falling on the earth
arrives at its destination, of the three spiritual rivers, of
the star Tehestar’s destroying the noxious creatures which
Ahereman had distributed over the earth, of the prophet
Zarathost’s asking the creator Ahuramazd how long these
noxious creatures will remain in the latter millenniums,
of driving the poison of the noxious creatures out of the
earth, of the divisions of the land, of the creator Ahura-
mazd’s placing valiant stars as club-bearers over the heads
of the demons, of all the things produced by the passing
away of the primeval ox, of the 282 species of beasts and
birds, of the bird named Kamros, of the bird named
Karsapad and the hollow of Vargamkard, of the birds who
are enemies opposed to the demons and fiends, of the
bitter and sweet plants among the fifty-five kinds of grain
and twelve kinds of herbs, of the flowers of the thirty days,
of the revolution of the sun and moon and stars, and how

INTRODUCTION. xlv

night falls, and how the day becomes light, of the seven
regions of the earth, of depressions, of the creatures of the
sea, of the flow and ebb of the tide, of the three-legged
ass, of the Gahambars, of Rapithvan, of the revolution of
the seasons, of the production of mankind from the passing
away of Gaiomard, of the production of offspring from the
seed of men, of all fires, of all the clever work produced
in the reign of King Jamshed and the production of the
ape and bear, of the production of the Abyssinian and
negro from Zohak, of the splendour and glory of King
Jamshed, of the soul of Kersdsp, of Kers4sp’s soul being
the first to rise, of the names of the prophet Zarathost’s
pedigree, of his going out into the world, of his children,
of the orders given by Ahereman to the demons when the
creator Ahuramazd created the creatures, of the weeping
and raging of the evil spirit Ahereman, of the weeping of
the demon of Wrath in the presence of Ahereman when
the prophet Zarathost brought the religion, of the compu-
tation of twelve thousand years.

The headings of the thirteen chapters, which form the
second part, are: — Account of the last millenniums, of
the appearance of Hosedar-bami, of his going out into the
world, of the appearance of Hosedar-m4h, of Sosios, of the
fifty-seven years, of giving the light of the sun to men
on the day of the resurrection, of the rising again of the
whole of mankind on that day, of the resurrection, of the
means of resurrection, of the annihilation of the evil spirit
Ahereman and the demons and fiends on the day of
resurrection, of the creator Ahuramazd’s making the earth
and sky one after the resurrection, of the proceedings of
all creatures after the resurrection.

The third part contains an abstract of the contents of
the hundred chapters of the Sad-dar Bundahis, and con-
cludes with an account of the ceremonial formula practised
when tying the kusti or sacred thread-girdle.

xlvi PAHLAVI TEXTS.

4. THE SELECTIONS OF ZAD-SPARAM.

In some manuscripts of the Dadistan-i Dinik the ninety-
two questions and answers, which usually go by that name,
are preceded and followed by Pahlavi texts which are each
nearly equal in extent to the questions and answers, and
treat of a variety of subjects, somewhat in the manner of
a Rivayat. Of the texts which follow the questions and
answers the following are the principal :—

Incantations for fever, &c.; indications afforded by
natural marks on the body; about the hamistak4n (‘the
ever-stationary,’ or neutral state of future existence) and
the different grades in heaven; copy of an epistle! from
Herbad Mandskihar son of Yddan-Yim?, which he ad-
dressed to the good people of Sirk4n ὃ, about the decisions
pronounced by Herbad Z4d-sparam son of Yddan-Yim ;
copy of a letter from Herbad M4ndsfihar son of Ydd4n-
Yim to his brother, Herbad Zada-sparam, on the same
subject, and replying to a letter of his written from
Nivshapthar; copy of a notice by Herbad Mandséihar,
son’ of Yddan-Yim and high-priest (rad) of Pars and
Kirman, of the necessity of fifteenfold ablution on account
of grievous sin, written and sealed in the third month A.y.
250 (A.D. 881); memoranda and writings called ‘Selections
of Zad-sparam son of YQd4n-Yim,’ the first part treating
of many of the same subjects as the Bundahis, together

1 This long epistle contains one statement which is important in its bearing
upon the age of certain Pahlavi writings. It states that Nishahpfhar was in
the council of Anéshak-riban Khisré, king of kings and son of Kavad, also
that he was Mobad of Mobads and a commentator. Now this is the name of
a commentator quoted in the Pahlavi Vend. III, 151, V, 112, VIII, 64, and very
frequently in the Nfrangist4n ; it is also a title applied to Ard4-Viraf (see AV.
1, 35). These facts seem to limit the age of the last revision of the Pahlavi
Vendidad, and of the composition of the Pahlavi Nirangistin and Ard4-Viraf-
namak to the time of King Khfisré Néshirvan (a.p. 531-579). The statement
depends, of course, upon the accuracy of a tradition three centuries old, as
this epistle must have been written about a. Ὁ. 880.

3 Some Parsis read this name Géshnajam, others Yfidfn-dam.

* Mr. Tehmuras Dinshawji thinks this is the place now called Sirgan, about
thirty parasangs south of Kirman, on the road to Bandar Abbas, which is no
doubt the case.

INTRODUCTION, xl vii

with legends regarding Zaratdst and his family ; the second
part about the formation of men out of body, life, and
soul; and the third part about the details of the renovation
of the universe. The last part of these Selections is in-
complete in all known MSS., and is followed by some
fragments of a further series of questions and answers
regarding the omniscient wisdom, the evil spirit, Kangdez,
the enclosure formed by Yim, &c.

A translation of so much of the Selections of Z4d-sparam
as treats of the same subjects as the Bundahis, has been
added as an appendix to the translation of that work in
this volume, because the language used in these Selections
seems to have an important bearing upon the question of
the age of the Bundahis. The time when the Selections
themselves were written is fixed with considerable precision
by the date (A. D. 881), when their author’s brother, Man(-
skihar, issued his public notice, as mentioned above. But
Zad-sparam uses, in many places, precisely the same words
as those employed in the Bundahis, interspersed with much
matter written in a more declamatory style; it is, there-
fore, evident that he had the Bundahis before him to quote
from, and that work must consequently have been written
either by one of his contemporaries, or by an older writer.
So far the Selections merely confirm the information already
obtained more directly from TD (see p. xxxviii); but the
involved style of their language seems to prove more than
this. In fact, in none of the text of the Dadist4n-i Dinik
and its accompaniments is there much of the simplicity of
style and directness of purpose which are the chief cha-
racteristics of most of the language of the Bundahis. So
far, therefore, as style can be considered a mark of age,
rather than a mere personal peculiarity of a contemporary
writer, the contrast between the straightforward language
of the Bundahis and the laboured sentences of Mandsihar
and Zad-sparam, sons of Yfid4n-Yim, tends to prove that
the bulk of the Bundahis was already an old work in their
days, and was probably saved from oblivion through their
writings or influence. That this original Bundahis or Zand-
4kas was an abridged translation of the Avcsta of the

χῖν!! PAHLAVI TEXTS.

Damdad Nask appears pretty evident from Z4d-sparam’s
remarks in Chap. IX, 1, 16 of his Selections.

The first part of these Selections consists of ‘sayings
about the meeting of the beneficent and evil spirits,’ and
the first portion of these ‘sayings’ (divided into eleven
chapters in the translation) is chiefly a paraphrase of
Chaps. I~XVII of the Bundahis (omitting Chaps, II, V, and
XVI). It describes the original state of the two spirits,
their meeting and covenant, with a paraphrase of the
Ahfnavar formula; the production of the first creatures,
including time; the incursion of the evil spirit and his
temporary success in deranging the creation, with the reason
why he was unable to destroy the primitive man for thirty
years; followed by the seven contests he carried on with
the sky, water, earth, plants, animals, man, and fire, respec-
tively, detailing how each of these creations was modified
in consequence of the incursion of the evil spirit. In the
account of the first of these contests the Pahlavi translation
of one stanza in the Gathas is quoted verbatim, showing that
the same Pahlavi version of the Yasna was used in the ninth
century as now exists. The remainder of these ‘sayings,’
having no particular connection with the Bundahis, has not
been translated.

With regard to the Pahlavi text of the Selections, the
present translator has been compelled to rely upon a single
manuscript of the D4dist4n-i Dinik, brought by Wester-
gaard from Kirman! in 1843, and now No. 35 of the collec-
tion of Ayesta and Pahlavi MSS. in the University Library
at Kopenhagen; it may, therefore, be called K35. This
MS. is incomplete, having lost nearly one-third of its original
bulk, but still contains 181 folios of large octavo size, written
fifteen to seventeen lines to the page; the first seventy-one
folios of the work have been lost, and about thirty-five folios
are also missing from the end; but the whole of the ninety-
two questions and answers, together with one-third of the

1 That is, so far as the late Professor Westergaard could remember in 1878,
when he kindly lent me the MS. for collation with my copy of the text, already
obtained from more recent MSS. in Bombay, the best of which turned out to be
a copy of K35.

INTRODUCTION. xlix

texts which usually precede them, and three-fifths of those
which usually follow them, are still remaining. This MS.
has lost its date, but a copy! of it exists in Bombay (written
when it was complete) which ends with a colophon dated
A. Y. 941 (A.D. 1572), as detailed in p. xxxiii; this may either
be the actual date of that copy, or it may have been merely
copied from K35, which cannot be much older. The latter
supposition appears the more probable, as this colophon
seems to be left incomplete by the loss of the last folio in
the Bombay copy, and may, therefore, have been followed
by another colophon giving a later date.

This copy of K35 was, no doubt, originally complete, but
has lost many of its folios in the course of time; most of
the missing text has been restored from another MS., but
there are still twelve or more folios missing from the latter
part of the work; it contains, however, all that portion of
the Selections which is translated in this volume, but has,
of course, no authority independent of K35. The other
MS. in Bombay, from which some of the missing text was
recovered, is in the library of Dastdr Jam4spji Minochiharji ;
it is a modern copy, written at different periods from forty
to sixty years ago, and is incomplete, as it contains only
one-fourth of the texts which usually follow the ninety-two
questions and answers, and includes no portion of the Selec-
tions of Z4d-sparam.

Another MS. of the D4distan-i Dinik and its accompani-
ments, written also at Kirm4n, but two generations earlier
than K35 (say, about A.D. 1530), has been already mentioned
(see p. xxxiii). It is said still to contain 227 folios, though
its first seventy folios are missing ; it must, therefore, begin
very near the same place as K35, but extends much further,
as it supplies about half the text still missing from the

The fact of its being a copy of K35 is proved by strong circumstantial evi-
dence. In the first place, it contains several false readings which are clearly
due to mis-shapen letters and accidental marks in K35, so that it is evidently
descended from that MS. But it is further proved to have been copied direct
from that MS., by the last words in thirty-two of its pages having been marked
with interlined circles in K35; the circle having been the copyist’s mark for
finding his place, when beginning a new page after turning over his folios.

[5]

] PAHLAVI TEXTS.

Bombay copy of K35, though it has lost about fourteen
folios at the end. This MS. must be either the original
from which K35 was copied, or an independent authority of
equal value, but it has not been available for settling the
text of the Selections for the present translation. |

5. THE BAHMAN YAST.

The Bahman Yast, usually called the ‘Zand of the
Vohdman Yast,’ professes to be a prophetical work, in
which Adharmazd gives Zaratist an account of what
was to happen to the Iranian nation and religion in the
future.

It begins with an introduction (Chap. I) which states
that, according to the Stidgar Nask, Zaratdst having asked
Atharmazd for immortality, was supplied temporarily with
omniscient wisdom, and had a vision of a tree with four
branches of different metals which were explained to him
as symbolical of four different periods, the times of Vistdsp,
of Ardakhshir the Kaydnian, of Khdsré Néshirv4n, and of
certain demons or idolators who were to appear at the end
of a thousand years. It states, further, that the commen-
taries of the VohQman, Horvadad, and AstAad Yasts men-
tioned the heretic Mazdak, and that Khifsré Noshirvan
summoned a council of high-priests and commentators, and
ordered them not to conceal these Yasts, but to teach the
commentary only among their own relations.

The text then proceeds (Chap. II) to give the details of
the commentary on the Vohiman Yast as follows :—Zara-
tist, having again asked Adharmazd for immortality, is
refused, but is again supplied with omniscient wisdom for a
week, during which time he sees, among other things, a tree
with seven branches of different metals, which are again
explained to him as denoting the seven ages of the religion,
its six ages of triumph in the reigns of Vistasp, of Ardakhshir
the KayAnian, of one of the Ask4nian kings, of Ardakhshir
Papakan and Shahpdr I and II, of Vahram Gér, and of
Khiasr6 Noéshirvan, and its seventh age of adversity when

INTRODUCTION. li

Iran is to be invaded from the east by hordes of demons or
idolators with dishevelled hair, who are to work much mis-
chief, so as to destroy the greater part of the nation and
mislead the rest, until the religion becomes nearly extinct.
The details of this mischief, written in a tone of lamentation,
constitute the greater part of the text, which also notices
that the sovereignty will pass from the Arabs, Rimans, and
these leathern-belted demons (Tirks) to other Tarks and
non-Tiranians who are worse than themselves.

Distressed at this narrative Zaratist asks Afharmazd
(Chap. III, 1) how the religion is to be restored, and these
demons destroyed? He is informed that, in the course of
time, other fiends with red banners, red weapons, and red
hats, who seem to be Christians, will appear in the north-
west, and will advance either to the Arvand (Tigris) or the
Euphrates, driving back the former demons who will assem-
ble all their allies to a great conflict, one of the three
great battles of the religions of the world, in which the
wicked will be so utterly destroyed that none will be left
to pass into the next millennium.

Zaratdst enquires (III, 12) how so many can perish, and
is informed that, after the demons with dishevelled hair
appear, Hishédar, the first of the last three apostles, is
born near Lake Frazd4n; and when he begins to confer with
Afiharmazd a Kay4n prince is born in the direction of
Kinistan (Samarkand), who is called Vahram the Vargavand,
and when he is thirty years old he collects a large army of
Hindu (Bactrian) and Aint (Samarkandian) troops, and
advances into Iran, where he is reinforced by a numerous
army of Iranian warriors, and defeats the demon races with
immense slaughter, in the great conflict already mentioned,
so that there will be only one man left to a thousand
women.

The writer then proceeds to describe the supernatural
agencies employed to produce this result: how the evil
spirit (III, 24) comes to the assistance of the demon-
worshippers ; how Adharmazd sends his angels to Kangdez,
to summon Péshyétand, the immortal son of Vistasp, with
his disciples, to re-establish the sacred fires and restore the

d 2

lii PAHLAVI TEXTS.

religious ceremonies ; and how the angels assist them against
the evil spirits, so that Vahram the Vargavand is enabled
to destroy the fiendish races, as already detailed, and
Péshyédtani becomes supreme high-priest of the Iranian
world.

Finally, the writer gives some details regarding the mis-
sions of the last three apostles, returning for that purpose
(III, 44) to the birth of Hdshédar, the first of the three, whose
millennium witnesses both the invasion and the destruction
of the fiendish races. Hfshédar proves his apostolic au-
thority, to the satisfaction of Vargavand and the people, by
making the sun stand still for ten days and nights. His
mission is to ‘bring the creatures back to their proper
state;’ and it is not till near the end of his millennium that
Péshyétand appears, as before described. As this millen-
nium begins with the invasion of the fiendish races and the
fall of the Sasanian dynasty, it must have terminated in the
seventeenth century, unless it was to last more than a
thousand years. A very brief account is then given of
the millennium of Hdshédar-m4h, the second of the three
apostles, whose mission is to make ‘the creatures more
progressive’ and to destroy ‘the fiend of serpent origin’
(Az-i Dahak). During his millennium (which appears to be
now in progress) mankind become so skilled in medicine
that they do not readily die; but owing to their toleration
of heretics the evil spirit once more attains power, and
releases Az-i Dahak, from his confinement in Mount Dima-
vand, to work evil in the world, till Adharmazd sends his
angels to rouse Keresdsp the S4m4n, who rises from his
trance and kills Az-i Dah4k with his club at the end of the
millennium. Afterwards, Séshyans, the last apostle, appears
to ‘make the creatures again pure;’ when the resurrection
takes place and the future existence commences.

Whether this text, as now extant, be the original com-
mentary or zand of the Vohiman Yast admits of doubt,
since it appears to quote that commentary (Chap. II, 1) as
an authority for its statements; it is, therefore, most pro-
bably, only an epitome of the original commentary. Such
an epitome would naturally quote many passages verbatim

INTRODUCTION. 1:

from the original work, which ought to bear traces of trans-
lation from an Avesta text, as its title zand implies a
Pahlavi translation from the Avesta (see p. x). There are,
in fact, many such traces in this epitome, as indicated by
the numerous sentences beginning with a verb, the mode of
addressing Adharmazd, the quotation of different opinions
from various commentators, and other minor peculiarities.
Some of these might be the result of careful imitation of
other commentaries, but it seems more likely that they are
occasioned by literal translation from an original Avesta
text. In speculating, therefore, upon the contents of the
Bahman Yast it is necessary to remember that we are nfost
probably dealing with a composite work, whose statements
‘may be referred to the three different ages of the Avesta
original, the Pahlavi translation and commentary, and the
Pahlavi epitome of the latter; and that this last form of the
text is the only old version now extant.

With regard to the age of the work we have the external
evidence that a copy of it exists in a manuscript (K20)
written about five hundred years ago, and that this copy is
evidently descended from older manuscripts as it contains
several clerical blunders incompatible with any idea of its
being the original manuscript, as witness the omissions noted
in Chaps. II, 10, 13, 14, 22, 27, 45, III, 30, 32, the misplace-
ment of II, 18, and many miswritings of single words.
Owing to the threefold character of the work, already
noticed, the internal evidence of its age can only apply to
its last recension in the form of an epitome, as an oriental
editor (to say nothing of others) generally considers himself
at liberty to alter and add to his text, if he does not under-
stand it, or thinks he can improve it. That this liberty
has been freely exercised, with regard to these professed
prophecies, is shown by the identification of the four pro-
phetical ages of the Stidgar Nask in the first chapter of
the Bahman Yast being different from that given in the
Dinkard. The Dinkard quotes the Stfidgar Nask (that is,
its Pahlavi version) as identifying the iron age with some
period of religious indifference subsequent to the time of
Ataré-p4d son of MAraspend, the supreme high-priest and

liv PAHLAVI TEXTS.

prime ministerof ShahparII (A.D. 309-379); but the Bahman
Yast (Chap. I, 5) quotes the Nask as identifying the same
age with the reign of an idolatrous race subsequent to the
time of Khasré Néshirvan (A.D. 531-579). This example
is sufficient to show that the compiler of the extant epitome
of the Bahman Yast commentary largely availed himself of
his editorial license, and it indicates the difficulty of dis-
tinguishing his statements from those of the former editors.
At the same time it proves that the epitome could not have
been compiled till after Iran had been overrun by a foreign
race subsequent to the reign of Khasr6é Néshirvan. It is
remarkable that the compiler does not mention any later
Sasanian king, that he does not allude to Muhammadanism,
and speaks of the foreign invaders as Turanians and Chris-
tians, only mentioning Arabs incidentally in later times ;
at the same time the foreign invasion (which lasts a thou-
sand years) is of too permanent a character to allow of
its having reference merely to the troublous times of
Noéshirvan’s successor.

Perhaps the most reasonable hypotheses that can be
founded upon these facts are, first, that the original zand
or commentary of the Bahman Yast was written and trans-
lated from the Avesta in the latter part of the reign of
Khdsré Néshirvan, or very shortly afterwards, which would
account for no later king being mentioned by name; and,
secondly, that the epitome now extant was compiled by
some writer who lived so long after the Arab invasion that
the details of their inroad had become obscured by the more
recent successes of Turanian rulers, such as the Ghaznavis
and Salgigs of the eleventh and twelfth centuries, It is
hardly possible that the epitomist could have lived as late
as the time of Gingiz Khan, the great Mongol conqueror
(A.D. 1206-1227), as that would bring him within 150 years
of the date of the extant manuscript of his work, which has
no appearance of being an immediate copy of the original ;
but the rule of the Salgiqs would certainly have afforded
him sufficient materials for his long description of the iron
age. The Avesta of the Bahman Yast was probably com-
piled from older sources (like the rest of the Avesta) during

ee ey τ οἷς Ἐπ ὡΝ

INTRODUCTION. lv

the reigns of the earlier Sasanian monarchs; but it was, no
doubt, very different in its details from the epitome of its
commentary which still exists.

These hypotheses, regarding the threefold origin of the
present form of this Yast, derive some confirmation from
the inconsistencies in its chronological details ; especially
those relating to the periods of the invaders’ reign and of
Hashédar’s birth. The Zoroastrians have for ages been
expecting the appearance of Hdshédar, the first of their
last three apostles, but have always had to postpone their
expectations from time to time, like the Jews and other
interpreters of prophecy; so that they are still looking
forward into the future for his advent, although his millen-
nium has long since expired according to the chronology
adopted in the Bahman Yast. This chronology, of course,
represents the expectations of Zoroastrians in past times,
and seems to express three different opinions, First, we
have the statement that the last great battle of the demon-
races is to take place at the end of Zaratdst’s millennium
(see Chap. III, 9), when the wicked will be so destroyed
(compare III, 22, 23) that none will pass into the next
millennium (III, 11), which is that of Hdshédar (III, 43).
And that the reign of evil is to precede the end of Zaratfst’s
millennium is evidently assumed also in Chap. II, 41, 63.
Such opinions may reasonably be traced to the original
Avesta writer, who must have expected only a short reign
of evil to arise and fall near the latter end of Zaratdst’s
millennium, which was still far in the future, and to be
followed by the appearance of Hdshédar to restore the
‘good’ religion. Secondly, we are told (I, 5, II, 22, 24, 31)
that the invasion of the demon-races, with its attendant
evils, is to take place when Zaratdst’s millennium is ended ;
on their appearance Hiashédar is born (III, 13), and when
he is thirty years old (compare III, 14 with III, 44) Vahram
the Vargavand is also born, who at the age of thirty (III, 17)
advances into Iran with an innumerable army to destroy the
invaders. Such statements may be attributed to the original
Pahlavi translator and commentator who, writing about
A.D. 570-590, would have before his eyes the disastrous

ἵν! PAHLAVI TEXTS.

reign of Adtharmazd IV, the son and successor of Khasré
Néshirv4n, together with the prowess of the famous Persian
general Bahram KX 6pin, which drove out all invaders. This
writer evidently expected the reign of the demon-races to
last less than a century, but still at some period in the near
future; merely illustrating his theme by details of the
disasters and wars of his own time. Thirdly, we find it
stated (III, 44) that Hashédar will be born in 1600, which
seems to mean the sixteen hundredth year of Zaratist’s
millennium, or six hundredth of his own (say A.D. 1193-
1235), also that the reign of the demon-races is to last a
thousand years (III, 34), and that Péshyétand does not
come to restore the religion till near the end of the millen-
nium (III, 51); it also appears (III, 49) that Vargavand
occupies a prominent position when Hfshédar comes from
his conference with AGharmazd at thirty years of age (III,
44,45). Such details were probably inserted by the com-
piler of the epitome, who had to admit the facts that the
reign of the demon-races had already lasted for centuries,
and that Hdshédar had not yet appeared. To get over
these difficulties he probably adopted the opinions current
in his day, and postponed the advent of Hashédar till the
beginning of the next century in his millennium, and put
off the destruction of the wicked, as a more hopeless matter,
till near the end of the millennium. Both these periods
are now long since past, and the present Zoroastrians have
still to postpone the fulfilment of the prophecies connected
with their last three apostles, or else to understand them
in a less literal fashion than heretofore.

For the Pahlavi text of the Bahman Yast the translator
has to rely upon the single old manuscript K20, already
described (p. xxvii), in which it occupies the 13} folios
immediately following the Bundahis ; these folios are much
worn, and a few words have been torn off some of them,
but nearly all of these missing words can be restored by aid
of the Pazand version. The Pahlavi text is also found in
the modern copies of Κ2ο at Paris and Kopenhagen, but
these copies (P7 and K21) have no authority independent
of Κ2ο. In India this text has long been exceedingly rare,

INTRODUCTION, ἵν]

and whether any copy of it exists, independent of K20, is
doubtful.

The Pazand version is more common in Parsi libraries,
but contains a very imperfect text. Of this version two
modern copies have been consulted; one of these occupies
fols. 38-62 of a small manuscript, No. 22 of the Haug col-
lection in the State Library at Munich ; the other is a copy
of a manuscript in the library of the high-priest of the Parsis
in Bombay. Both these MSS, are evidently descended
from the same original, which must have been a very imper-
fect transliteration of a Pahlavi text closely resembling that
of K20, but yet independent of that MS., as a few words
omitted in K20 are supplied by these Pazand MSS. (see
B.Yt. II, 13, 14, 22, ἃς.) To a certain extent, therefore,
these Pazand MSS. are of some assistance in settling the
text of a few sentences, but the greater part of their con-
tents is so imperfect as to be utterly unintelligible; they
not only omit Chaps. I, 1-8, IT, 17, 30-32, 40, III, 9, 12, 17-
44, 58-63 entirely, but also words and phrases from nearly
every other section of the text. Adhering scrupulously to
the Pahlavi original for a few consecutive words, and then
widely departing from it by misreading or omitting all
difficult words and passages, this Pazand version is a com-
plete contrast to the Pazand writings of Nérydésang, being
of little use to the reader beyond showing the extremely
low ebb to which Pahlavi learning must have fallen, among
the Parsis, before such unintelligible writings could have
been accepted as Pazand texts.

There is also a Persian version of the Bahman Yast, a
copy of which, written A. Ὁ. 1676, is contained in a large
Rivayat MS. No. 29, belonging to the University Library
at Bombay. According to the colophon of this Persian
version it was composed in A.D. 1496 by Rustam Isfendiyar
of Yazd, from an Avesta (Pazand) MS. belonging to his
brother Jamshéd. This Persian version contains less than
three per cent of Arabic words, and is more of a paraphrase
than a translation, but it adheres very closely to the meaning
of the Pahlavi text from Chaps. I, 1 to III, 9, where a dis-
location occurs, evidently owing either to the displacement

ἵν: PAHLAVI TEXTS.

of two folios in an older MS., or to the second page of a
folio being copied before the first, so that §§ 10-14 follow
§§ 15-22. From the middle of § 22 the folios of the older
MS. seem to have been lost as far as the end of Hashédar’s
millennium (§ 51), to which point the Persian version leaps,
but the remainder of this paraphrase is much more diffuse
than the Bahman Yast, and is evidently derived from some
other Pahlavi work.

This conclusion of the Persian version describes how
adversity departs from the world, and ten people are
satisfied with the milk of one cow, when Hishédar-mah
appears and his millennium commences. On his coming
from his conference with Afharmazd the sun stands still
for twenty days and nights, in consequence of which two-
thirds of the people in the world believe in the religion.
Meat is no longer eaten, but only milk and butter, and a
hundred people are satisfied with the milk of one cow.
Hishédar-méh destroys the terrible serpent, which ac-
companies apostasy, by means of the divine glory and
Avesta formulas; he clears all noxious creatures out of the
world, and wild animals live harmlessly among mankind ;
the fiends of apostasy and deceit depart from the world,
which becomes populous and delightful, and mankind
abstain from falsehood. After the five-hundredth year of
HAshédar-méh has passed away, Sdshyans (Sasan) appears,
and destroys the fiend who torments fire. The sun stands
still for thirty days and nights, when all mankind believe
in the religion, and the year becomes exactly 360 days.
Dah&k escapes from his confinement, and reigns for a day
and a half in the world with much tyranny ; when Séshyans
rouses S4m Nariman, who accepts the religion and becomes
immortal. S4m calls upon Dah&k to accept the religion,
but the latter proposes that they should together seize
upon heaven for themselves, whereupon S4m kills him.
All evil having departed from the world mankind become
like the archangels, and the resurrection takes place, which
is described with many of the same details as are mentioned
in Bund. XXX.

Accompanying this Persian version in B29 is another

INTRODUCTION. lix

fragment from the same source, which treats of the same
subjects as the third chapter of the Bahman Yast, but is
differently arranged. It confines itself to the millennium
of Hdshédar, and may possibly be some modification of the
contents of the folios missing from the version described
above. After some introductory matter this fragment con-
tains a paraphrase (less accurate than the preceding) of
Chap. III, 23-49 of the Bahman Yast; it then proceeds to
state that Hishédar destroys the wolf race, so that wolves,
thieves, highway robbers, and criminals cease to exist.
When Hashédar’s three-hundredth year has passed away
the winter of Malkés arrives and destroys all animals and
vegetation, and only one man survives out of ten thousand ;
after which the world is repeopled from the enclosure made
by Yim. Then comes the gathering of the nations to the
great battle on the Euphrates, where the slaughter is so
great that the water of the river becomes red, and the sur-
vivors wade in blood up to their horses’ girths. Afterwards,
the Kay4n king, Varg4vand, advances from the frontiers of
India and takes possession of Iran to the great delight of
the inhabitants, but only after a great battle; and then
Péshyétani is summoned from Kangdez to restore the
religious ceremonies,

A German translation of some passages in the Bahman
Yast, with a brief summary of the greater part of the re-
mainder, was published in 1860 in Spiegel’s Traditionelle
Literatur der Parsen, pp. 128-135.

6. THE SHAYAST LA-SHAYAST.

Another treatise which must be referred to about the
same age as the Bundahis, though of a very different cha-
racter, is the Sh4yast 14-shayast or ‘the proper and impro-
per.’ It is a compilation of miscellaneous laws and customs
regarding sin and impurity, with other memoranda about
ceremonies and religious subjects in general. Its name has,
no doubt, been given to it in modern times, and has pro-

1 But perhaps before the compilation of the prose Sad-dar Bundahis, or
Bundahis of a hundred chapters, which seems to refer to the Shayast la-shayast

Ix PAHLAVI TEXTS.

bably arisen from the frequent use it makes of the words
shayad, ‘it is fit or proper, and 14 shayad, ‘it is not fit
or proper.’ And, owing to its resemblance to those Persian
miscellanies of traditional memoranda called Rivayats, it
has also been named the Pahlavi Rivayat, though chiefly
by Europeans.

It consists of two parts, which are often put together in
modern MSS., and bear the same name, but are widely
separated in the oldest MSS. These two parts, consisting
respectively of Chaps. I-X and XI-XIV in the present
translation, are evidently two distinct treatises on the same
and similar subjects, but of nearly the same age. That
they were compiled by two different persons, who had access
to nearly the same authorities, appears evident from Chaps.
XI, 1, 2, XII, 11, 13-16, 18, 20 being repetitions of Chaps.
I, 1, 2, X, 4, 20-23, 7, 31, with only slight alterations ; such
repetitions as would hardly be made in a single treatise by
the same writer. Minor repetitions in the first part, such
as those of some phrases in Chaps. II, 65, IV, 14, repeated
in Chap. X, 24, 33, might readily be made by the same
writer in different parts of the same treatise. To these two
parts of the Shayast 14-sh4yast a third part has been added
in the present translation, as an appendix, consisting of a
number of miscellaneous passages of a somewhat similar
character, which are found in the same old MSS. that con-
tain the first two parts, but which cannot be attributed
either to the same writers or the same age as those parts.

The first part commences with the names and amounts
of the various degrees of sin, and the names of the chief
commentators on the Vendidad. It then gives long details
regarding the precautions to be taken with reference to
corpses and menstruous women, and the impurity they occa-
sion; besides mentioning (Chap. II, 33-35) the pollution

in its opening words, as follows:—‘ This book is on ‘the proper and im-
proper” which is brought out from the good, pure religion of the Mazda-
yasnians ;’ though this term may possibly relate to its own contents. There is
also a Persian treatise called ShAyast na-shdyast, which gives a good deal
of information obtained from the Persian Rivayats, and copies of which are
contained in the MSS. Nos. 56 and 116 of the Ouseley collection in the Bodleian
Library at Oxford. és

INTRODUCTION. Ixi

caused by a serpent. It next describes the proper size
and materials of the sacred thread-girdle and shirt, giving
some details about the sins of running about uncovered and
walking with one boot, and thence proceeding to the sin of
unseasonable chatter. Details are then given about good
works, and those who can and cannot perform them; in
which reference is made to Christians, Jews, and those of
other persuasions (Chap. VI, 7). The next subjects treated
of are reverencing the sun and fire, the sin of extinguishing
fire, confession and renunciation of sin, atonement for sins,
especially mortal sins, both those affecting others and those
only affecting one’s own soul ; with a digression (Chap. VIII,
3) prohibiting the rich from hunting. The remainder of this
first treatise is of a miscellaneous character, referring to the
following subjects :—The HAsar of time, priests passing away
in idolatry, the discussion of religion, ceremonies not done
aright, throwing a corpse into the sea, evil of eating in the
dark, the four kinds of worship, when the angels should
be invoked in worship, the ephemeral nature of life, proper
looseness for a girdle, when the sacred cake set aside for the
guardian spirits can be used, maintaining a fire where awoman
is pregnant, providing a tank for ablution, the Gathas not
to be recited over the dead, food and drink not to be thrown
away to the north at night, unlawful slaughter of animals,
how the corpse of a pregnant woman should be carried,
forgiveness of trespasses, evil of walking without boots,
when the sacred girdle is to be assumed, breaking the spell
of an inward prayer, ten women wanted at childbirth, and
how the infant is to be treated, sin of beating an innocent
person, evil of a false judge, men and women who do not
marry, a toothpick must be free from bark, acknowledging
the children of a handmaid, advantage of offspring and of
excess in almsgiving, prayer on lying down and getting up,
Avesta not to be mumbled, doubtful actions to be avoided
or consulted about, evil of laughing during prayer, crowing
of a hen, treatment of a hedgehog, after a violent death
corruption does not set in immediately, necessity of a dog's
gaze, putrid meat and hairy cakes or butter unfit for cere-
monies, when a woman can do priestly duty, &c.

Ixii PAHLAVI TEXTS.

The second part also commences with the names and
amounts of the various degrees of sin, followed by the pro-
per meat-offerings for various angels and guardian spirits.
Next come miscellaneous observations on the following
subjects :—The simplest form of worship, necessity of sub-
mitting to a high-priest, advantage of a fire in the house,
sin of clothing the dead, presentation of holy-water to the
nearest fire after a death, nail-parings to be prayed over,
advantage of light at childbirth, offerings to the angels,
maintaining a fire where a woman is pregnant and a child
is born, a toothpick must be free from bark, acknowledging
the children of a handmaid, advantage of offspring and of
excess in almsgiving, evil of drawing well-water at night,
food not to be thrown away to the north at night, advantage
of prayer at feasts, treatment of a hedgehog, praying when
washing the face, the proper choice of a purifying priest, no
one should be hopeless of heaven, necessity of a wife being
religious as well as her husband, the ceremonies which are
good works, and the cause of sneezing, yawning, and sigh-
ing. These are followed by a long account of the mystic
signification of the G4thas, with some information as to the
errors which may be committed in consecrating the sacred
cakes, and how the beginning of the morning watch is to be
determined.

The third part, or appendix, commences with an account
of how each of the archangels can be best propitiated, by a
proper regard for the particular worldly existence which he
specially protects. This is followed by a statement of the
various degrees of sin, and of the amount of good works
attributed to various ceremonies. Then come some account -
of the ceremonies after a death, particulars of those who
have no part in the resurrection, the duty of submission to
the priesthood, whether evil may be done for the sake of "
good, the place where people will rise from the dead,
Aéshm’s complaint to Aharman of the three things he could
not injure in the world, the occasions on which the Ahuna-
var formula should be recited, and the number of recitals
that are requisite, &c. And, finally, statements of the
lengths of midday and afternoon shadows, blessings invoked

INTRODUCTION. lxili

from the thirty angels and archangels who preside over the
days of the month, and the special epithets of the same.

With regard to the age of this treatise we have no precise
information. All three parts are found in a MS. (M6)
which was written in A.D. 1397 (see p. xxix), and nearly
the whole is also found in the MS. K20, which may be a
few years older (see p. xxvii), and in which the first part of
the Shayast l4-shayast is followed by a Persian colophon
dated A.Y. 700 (A.D. 1331), copied probably from an older
MS. The text in both these old MSS. seems to have been
derived almost direct from the same original, which must
have been so old when M6 was written that the copyist
found some words illegible (see notes on Chaps. VIII, 19,
X, 34, XII, 14, 15, &c.) Now it is known from a colophon
that a portion of M6, containing the book of ArdA-Viraf
and the tale of Gést-i Fry4né, was copied from a MS.
written in A.D. 1249; and we may safely conclude that the
Sh4yast 14-sh4yast was copied, either from the same MS.,
or from one fully as old. So far, therefore, as external evi-
dence goes, there is every reason to suppose that the whole
of the Shayast 14-shdyast, with its appendix’, was existing
in a MS. written about 630 years ago.

But internal evidence points to a far higher antiquity
for the first two parts, as the compilers of those treatises
evidently had access, not only to several old commentaries,
but also to many of the Nasks, which have long been lost.
Thus, the first treatise contains quotations from the com-
mentaries of Afarg, Gégésasp, Kdshtand-bigéd, Médék-
mah, Réshan, and Séshyans, which are all frequently
quoted in the Pahlavi translation of the Vendidad (see Sls.
I, 3, 4, notes); besides mentioning the opinions of Mard-
bid, Néryésang, Nés4t Barz-Mitré, and Vand-Atharmazd,
who are rarely or never mentioned in the Pahlavi Vendidad.
It also quotes no less than eleven of the twenty Nasks or
books of the complete Mazdayasnian literature which are
no longer extant, besides the Vendidad, the only Nask that
still survives in the full extent it had in Sasanian times.

Ὁ Except Chaps. XXII, XXIII (see the note on the heading of Chap. XXII). -

lxiv PAHLAVI TEXTS.

The Nasks quoted are the Stddgar (Sls. X, 8), the Bagh
(X, 26), the Damdad (X, 22), the Pazén (IX, 9), the Ratds-
τἀ (X, 29), the Kidrast (X, 28), the Spend (X, 4), the
Nihaddm (X, 3, 22, 23), the Dabdsragéd (X, 13), the Has-
param (X, 21), and the Sakaddm (X, 25), very few of which
are mentioned even in the Pahlavi Vendidad. The second
treatise mentions only one commentator, Vand-Afharmazd,
but it quotes eight of the Nasks no longer extant; these
are the Stddgar (Sls. XII, 32), the Damd4d (XII, 5, 15),
the Spend (XII, 3, 11, 15, 29), the Bag-yasné (XII, 17),
the Nihaddm (XII, 15, 16), the Hdspéram (XII, 1, 7, 14,
31, XIII, 17), the Sakaddm (XII, 2, 10, 12, XIII, 30), and
the Hadékht (XII, 19, 30, XIII, 6, το).

Of two of these Nasks, the Bagh and H4ddkht, a few
fragments may still survive (see notes on Sls. X, 26, Haug’s
Essays, p. 134, B. Yt. III, 25), but those of the latter Nask do
not appear to contain the passages quoted in the Shayast
la-shayast. With regard to the rest we only know that the
Damdad, Hisp4ram, and Sak4dim must have been still in
existence about A.D. 881, as they are quoted in the writings
of Zad-sparam and Maniséihar, sons of Yadan-Yim, who
lived at that time (see pp. xlii, xlvi); and the Nihadim
and Hdsparam are also quoted in the Pahlavi Vendidad.
It is true that the Dinkard gives copious information about
the contents of all the Nasks, with two or three exceptions ;
and the Dinkard seems to have assumed its present form
about A.D. goo (see Bund. XXXIII, 11, notes) ; but its last
editor was evidently merely a compiler of old fragments,
so there is no certainty that many of the Nasks actually
existed in his time.

Thus far, therefore, the internal evidence seems to prove
that the two treatises called Shayast l4-shayast, which con-
stitute the first two parts of the present translation, are
more than a thousand years old. On the other hand, they
cannot be more than three centuries older, because they
frequently quote passages from the Pahlavi Vendidad
which, as we have seen (p. xlvi, note 1), could not have as-
sumed its present form before the time of Khdsr6é Néshir-
van (A.D. 531-579). As they contain no reference to any

INTRODUCTION. Ixv

interference of the governing powers with the religion or
priesthood, it is probable that they were written before the
Muhammadan conquest (A.D. 636-651), although they do
not mention the existence of any ‘king of the kings,’ the
usual title of the Sasanian monarchs. And this probability
is increased by there being no direct mention of Muham-
madanism among the contemporary religions named in
Chap. VI, 7, unless we assume that passage to be a quota-
tion from an earlier book. We may, therefore, conclude,
with tolerable certainty, that the Pahlavi text of the first
two parts of the present translation of the Shdyast 14-
shayast was compiled some time in the seventh century ;
but, like the Bundahis and Bahman Yast, it was, for the
most part, a compilation of extracts and translations from
far older writings, and may also have been rearranged
shortly after the Muhammadan conquest.

The fragments which are collected in the appendix, or
third part of the present translation, are probably of various
ages, and several of them may not be more than seven cen-
turies old. The commentator Bakht-dfrid, whose work
(now lost) is quoted in Chap. XX, 11, may have lived in
the time of Khasré Néshirvan (see B. Yt. I, 7). And
Chap. XXI must certainly have been written in Persia, as
the lengths of noonday shadows which it mentions are only
suitable for 32° north latitude. As regards the last two
chapters we have no evidence that they are quite five cen-
turies old.

For the Pahlavi text of the Shayast 14-shayast and its
appendix we have not only the very old codex M6 (see
p. xxix) for the whole of it, but also the equally old codex
K20 (see p. xxvii) for all but Chaps. XV-XVII, XX, XXII,
and XXIII in the appendix. In M6 the first two parts are
separated by twenty folios, containing the Farhang-i Oim-
khaddk, and the second part is separated from the first
three chapters of the appendix by four folios, containing
the Patit-i Καθ, the next three chapters of the appendix
are from the latter end of the second volume of M6, Chap.
ΧΧΙῚ is from the middle of the same, and the last two chap-
ters are from some additional folios at the beginning of the

[5] ε

Ixvi PAHLAVI TEXTS.

first volume. In K20 the first two parts are separated by
ninety-two folios, containing the Farhang-i Oim-khaddk,
Bundahis, Bahman Yast, and several other Pahlavi and
Avesta texts; Chap. XVIII precedes the first part, Chap.
XIX precedes the second part, and Chap. XXI is in an
earlier part of the MS.

Derived from K2o are the two modern copies P7 and
Kar (see p. xxviii). Derived from M6 are the modern
copy of the first two parts in Mg (No. 9 of the Haug col-
lection in the State Library at Munich), a copy of Chaps.
XIV, XV in L15 (No. 15 of the collection of Avesta and
Pahlavi MSS. in the India Office Library at London), a
copy of Chap. XX, 4-17 in O121 (No. 121 of the Ouseley
collection in the Bodleian Library at Oxford, see p. xxx),
and a copy of Chap. XVIII in Dastir Jam4spji’s MS. of
the Bundahis at Bombay. While an independent Pahlavi
version of Chap. XXIII occurs in a very old codex in the
library of the high-priest of the Parsis at Bombay, which
version has been used for the text of the present transla-
tion, because that chapter is incomplete in M6.

Pazand versions of some of the chapters, chiefly in the
appendix, are to be found in some MSS., but all derived
apparently from M6. Thus, in the Pazand MSS. L7 and
1,22 (Nos. 7 and 22 in the India Office Library at London,
see p. xxxi), written in Avesta characters, Chaps. XVIII,
XX, XV follow the last chapter of the Bundahis, and Chap.
XIV occurs a few folios further on. And in the Pazand
MS. M7 (No. 7 of the Haug collection in the State Library
at Munich), written in Persian characters, the following
detached passages occur in a miscellaneous collection of
extracts (fols. 126-133):—Chaps. XX, 14-16, X, 18, 19,
IX, 9, 10, XX, 12, 13, 4, 5, VIII, 2, 4-14, XX, 11. A Per-
sian version of Chap. XVIII also occurs in M5 (No. 5 of
the same collection) on fol. 54.

It does not appear that the Shayast 14-shayast has ever
been hitherto translated into any European language’, nor

' Except Chap. XVIII, which was translated into German by Justi, as the
last chapter of his translation of the Bundahis (see p. xxvi).

INTRODUCTION. Ixvii

is any Persian or Gugarati translation of it known to the
present translator, though a good deal of the matter it con-
tains may be found in the Persian Rivayats, but generally
given in a different form. Owing to the technical charac-
ter of the treatise, it is hazardous for any one but a Parsi
priest to attempt to translate it, so that errors will, no
doubt, be apparent to the initiated in the present transla-
tion. At the same time it must not be forgotten that the
laws and custonis mentioned in the text were those current
in Persia twelve centuries ago, which may be expected to
differ, in many details, from those of the Parsis in India at
the present day. This is a consideration which a Parsi
translator might be too apt to ignore; so that his thorough
knowledge of present customs, though invaluable for the
decipherment of ambiguous phrases, might lead him astray
when dealing with clear statements of customs and rules
now obsolete and, therefore, at variance with his precon-
ceived ideas of propriety.

7. CONCLUDING REMARKS.

The Pahlavi texts selected for translation in this volume
are specimens of three distinct species of writings. Thus,
the Bundahis and its appendix, which deal chiefly with
cosmogony, myths, and traditions, may be roughly com-
pared to the book of Genesis. The Bahman Yast, which
professes to be prophetical, may be likened unto the Apoca-
lypse. And the Shdyast 14-shayast, which treats of reli-
gious laws regarding impurity, sin, ritual, and miscellaneous
matters, bears some resemblance to Leviticus. But, though
thus dealing with very different subjects, these texts appear
to have all originated in much the same manner, a manner
which is characteristic of the oldest class of the Pahlavi
writings still extant. All three are full of translations from
old Avesta texts, collected together probably in the latter
days of the Sasanian dynasty, and finally rearranged some
time after the Muhammadan conquest of Persia; so that,
practically, they may be taken as representing the ideas
entertained of their prehistoric religion by Persians in the

€ 2

Ixviil PAHLAVI TEXTS.

sixth century, but modified so far as to suit the taste and
exigencies of the tenth.

But, notwithstanding the wide range of subjects embraced
by these texts, it would be rash for the reader to assume
that they afford him sufficient information for forming a
decided opinion as to the character of the Parsi religion.
The texts translated in this volume contain barely one-
eleventh part of the religious literature extant in the Pah-
lavi language, without taking the Pahlavi versions of existing
Avesta texts into account, which latter are even more
important than the former, from a religious point of view,
as they are considered more authoritative by the Parsis
themselves, What proportion the literature extant may
bear to that which is lost it is impossible to guess; but,
omitting all consideration of the possible contents of the
lost literature, it is obvious that the remaining ten-elevenths
of that which is extant may contain much which would
modify any opinion based merely upon the one-eleventh
here translated. What the untranslated portion actually
contains no one really knows. The best Pahlavi scholar
can never be sure that he understands the contents of
a Pahlavi text until he has fully translated it ; no amount
of careful reading can make him certain that he does not
misunderstand some essential part of it, and were he to
assert the contrary he would be merely misleading others
and going astray himself. How far the translations in this
volume will enable the reader to judge of the Parsi religion
may perhaps be best understood by considering how far
a careful perusal of the books of Genesis, Leviticus, and
the Revelation, which constitute one-eleventh part of the
Protestant Bible, would enable him to judge of Christianity,
without any further information.

But,|though these translations must be considered merely
as a contribution towards a correct account of medizval
Zoroastrianism, the Bundahis does afford some very defi-
nite information upon one of the fundamental doctrines of
that faith. The Parsi religion has long been represented by
its opponents as a dualism ;' and this accusation, made in
good faith by Muhammadan writers, and echoed more

INTRODUCTION. lxix

incautiously by Christians, has been advanced so strenu-
ously that it has often been admitted even by Parsis them-
selves, as re yrds the, medizval form of their faith. But
neither party séem# to have fairly considered how any
religion which admits the personality of an evil spirit, in
order to account for the existence of evil, can fail to become
a dualism to a certain extent. If, therefore, the term is to
be used in controversy, it behoves those who use it to define
the limits of objectionable dualism with great precision,|so
as not to include most of the religions of the world, their
own among the number.

If it be necessary for a dualism that the evil spirit be
omnipresent, omniscient, almighty, or eternal, then is the

’ Parsi religion no dualism. \(The Bundahis distinctly asserts
that the evil spirit is not omniscient and almighty (Chap.
I, 16); that his understanding is backward (I, 3, 9), so that
he was not aware of the existence of Adharmazd till he
arose from the abyss and saw the light (I, 9); that he is
unobservant and ignorant of the future (I, 19) till it is
revealed to him by Adharmazd (I, 21); that his creatures
perish at the resurrection (I, 7, 21), and he himself becomes
impotent (I, 21, III, 1) and will not be (I, 3, XXX, 32).
Nowhere is he supposed to be in two places at once, or to
know what is occurring elsewhere than in his own presence.
So far, his powers are considerably less than those gene-
rally assigned by Christians to the devil, who is certainly
represented as being a more intelligent and ubiquitous
personage. \ (On the other hand, Aharman is able to pro-
duce fiends and demons (Chap. I, 10, 24), and the noxious
creatures are said to be his (III, 15, XIV, 30, XVIII, 2);;in
which respects he has probably rather more power than
the devil, although the limits of the latter’s means of pro-
ducing evil are by no means well defined.

‘The origin and end of Aharman appear to be left as
uncertain as those of the devil, and, altogether, the resem-
blance between these two ideas of the evil spirit is remark-
ably close; in fact, almost too close to admit of the possibility
of their being ideas of different origin. ‘The only important
differences are that Zoroastrianism does not believe in an

Ixx PAHLAVI TEXTS.

eternity of evil as Christianity docs and that Christianity
has been content to leave all its other ideas about the devil
in a very hazy and uncertain form, while Zoroastrianism
has not shrunk from carrying similar ideas to their logical
conclusion, If, therefore, a belief in Aharman, as the author
of evil, makes the Parsi religion a dualism, it is difficult to
understand why a belief in the devil, as the author of evil,
does not make Christianity also a dualism. At any rate,
it is evident from the Bundahis that a Christian is treading
on hazardous ground when he objects to Zoroastrianism on
the score of its dualism.

Another misrepresentation of the Parsi religion is shown
to have no foundation in fact, by a passage in the Selections
of Zad-sparam. \Several writers, both Greek and Armenian,
contemporaries of the Sasanian dynasty, represent the Per-
sians as believing that both Atharmazd and Aharman were
produced by an eternal being, who is evidently a personifi-
cation of the Avesta phrase for ‘boundless time.’ This
view was apparently confirmed by a passage in Anquetil
Duperron’s French translation of the Vendidad (XIX,
32-34), but this has long been known to be a mistrans-
lation due to Anquetil’s ignorance of Avesta grammar ;\ so
that the supposed doctrine of ‘boundless time’ being the
originator of everything is not to be found in the Avesta ; \
still it might have sprung up in Sasanian times.; But the
Selections of Zad-sparam (I, 24) distinctly state ‘Bat Athar-
mazd produced the creature Zérvan (precisely the term used
in the phrase ‘ boundless time’ in the Avesta). Here ‘time,’
although personified, is represented as a creature of Adhar-
mazd, produced after the first appearance of Aharman ;
which contradicts the statement of the Greek and Armenian
writers completely, and shows how little reliance can be
placed upon the assertions of foreigners regarding matters
which they view with antipathy or prejudice.

With reference to the general plan of these translations
of Pahlavi texts a few remarks seem necessary. In the first
place, it will be obvious to any attentive reader of this
introduction that a translator of Pahlavi has not merely to
translate, but also to edit, the original text; and, in some

INTRODUCTION. xxi

cases, he has even to discover it. Next, as regards the
translation, it has been already mentioned (p. xxvi) that
the translator’s object is to make it as literal as possible ;
in order, therefore, to check the inevitable tendency of free
translation to wander from the meaning of the original
text, all extra words added to complete the sense, unless
most distinctly understood in the original, are italicised in
the translation. And in all cases that seem doubtful the
reader's attention is called to the fact by a note, though it
is possible that some doubtful matters may be overlooked.

The notes deal not only with explanations that may be
necessary for the general reader, but also with various
readings and other details that may be useful to scholars ;
they are, therefore, very numerous, though some passages
may still be left without sufficient explanation. References
to the Vendidad, Yasna, and Visparad are made to Spiegel’s
edition of the original texts, not because that edition is supe-
rior, or even equal, in accuracy to that of Westergaard, but
because it is the only edition which gives the Pahlavi
translations, because its sections are shorter and, therefore,
reference to them is more definite, and because the only
English translation of the Avesta hitherto existing! is
based upon Spiegel’s edition, and is divided into the same
sections.

No attempt has been made to trace any of the myths
or traditions farther back than the Avesta, whence their
descent is a fact that can hardly be disputed. To trace
them back to earlier times, to a supposed Indo-Iranian
personification or poetic distortion of meteorological phe-
nomena, would be, in the present state of our knowledge,
merely substituting plausible guesses for ascertained facts.
In many cases, indeed, we have really no right to assume
that an Avesta myth has descended from any such Indo-
Iranian origin, as there have been ample opportunities for
the infiltration of myths from other sources, yet unknown,

1 Bleeck’s Avesta; the Religious Books of the Parsees; from Professor
Spiegel’s German Translation; London, 1864. Not much reliance can be
placed upon the correctness of this translation, owing to defects in the
German one.

Ixxii PAHLAVI TEXTS.

among the many nations with which the religion of the
Avesta has come in contact, both before and since the
time of Zaratdst. For, notwithstanding the ingenious rhe-
toric of the expounders of myths, it is still as unsafe, from
a scientific point of view, to disbelieve the former existence
of Zaratist as it is to doubt that of Moses, or any other
practically prehistoric personage, merely because mythic
tales have gathered about his name in later times, as they
always do about the memory of any individual who has
become famous or revered.

In many cases the original Pahlavi word is appended, in
parentheses, to its English equivalent in the translation.
This has been done for the sake of explanation, when the
word is technical or rare, or the translation is unusual. For,
with regard to technical terms, it has been considered best,
in nearly all cases, to translate them by some explanatory
phrase, in preference to filling the translation with foreign
words which would convey little or no distinct meaning to
the general reader. Some of these technical terms have
almost exact equivalents in English, such as those trans-
lated ‘resurrection’ and ‘demon,’ or can be well expressed
by descriptive phrases, such as ‘sacred twigs’ and ‘sacred
cakes.’ Other terms are only approximately rendered by
such words as ‘archangel’ and ‘angel ;’ others can hardly
be expressed at all times by the same English words, but
must change according to the context, such as the term
variously rendered by ‘worship, ceremonial, prayer, or
rites.’ While the meaning of some few terms is so tech-
nical, complicated, or uncertain, that it is safer to use
the Pahlavi word itself, such as Tandpdhar, Frasast, Géti-
kharid, Dvazdah-hémést, &c.

The following is a list of nearly all the technical terms that
have been translated, with the English equivalents generally
used to express them :—Afrin, ‘blessing;’? aharmék,
‘apostate, heretic ;’ aharQbé, ‘righteous ;’ aharfibd-d4d,
‘alms, almsgiving;’ akdin6, ‘infidel;’ ameshéspend,
‘archangel ;’ armést, ‘helpless ;? ast-hémand, ‘material ;’
ads6frid, ‘ propitiation, offering ;? baghé-bakht6, ‘divine
providence ;’ baresém, ‘sacred twigs or twig-bundle;’

=e ee ΤΣ ς---ἰν

INTRODUCTION. xxiii

baresé6mdA4n, ‘twig stand;’? dakhmak (Huz. khaz4n),
‘depository for the dead ;’ dasht4nist4n, ‘place for men-
struation;’ din6d, ‘religion, revelation, religious rites ;’
dr4yAn-giyisnith, ‘unseasonable chatter;’? drevand,
‘wicked ;’ drén6, ‘sacred cake;’ drig, ‘fiend;’ frasha-
kard, ‘renovation of the universe;’ fravahar, ‘guardian
spirit;’ fravardik4n, ‘days devoted to the guardian spirits ν᾿
ganr4k mainék, ‘evil spirit;’ garzgisn, ‘confession of
sin;’ ga4s, ‘period of the day, time;’ g4s4nb4r, ‘season-
festival ;’ gasn6, ‘feast ;᾿ g4s-d4k (Av. gaus hudhau),
‘ meat-offering, sacred butter ;’ gavid-rastak4n, ‘the he-
terodox;’ giv (Av. g4us givya), ‘sacred milk ;’ gédméz,
‘bull’s urine ;? hamémél, ‘accuser ;᾿ hamréd, ‘direct pol-
lution, contagion ;’ haz4rak, ‘millennium ;’ hikhar, ‘bo-
dily refuse ;? k4r, ‘duty;’ késhvar, ‘region;’ khayebit,
‘destroyer ;’ khrafstar, ‘noxious creature ;’ khvétfik-das,
‘next-of-kin marriage ;’ kirfak, ‘good works;’ kdstik,
‘sacred thread-girdle ;᾿ magh, ‘stone ablution-seat ;’ mai-
nék, ‘spirit ;’ marg-arg4n, ‘worthy of death, mortal sin;’
myazd, ‘feast, sacred feast ;’ nas4i, ‘corpse, dead matter ;’
nasai katak, ‘corpse chamber ;’ nirang, ‘religious formula,
ritual ;’? nfrangist4n, ‘code of religious formulas ;’ niy4-
yisn, ‘salutation;’ pad&m, ‘mouth-veil;’ padity4vih,
‘ablution, ceremonial ablution ;? ΡΒ] ἃ πὶ ahvaAn, ‘best ex-
istence;’ paitréd, ‘indirect pollution, infection ;’ parahém,
‘hém-juice;’ parik, ‘witch;’ patitih, ‘renunciation of
sin;’ patiy4rak, ‘adversary ;’ pédryédkéshih, ‘ primitive
faith ;’ rad, ‘chief, spiritual chief, primate, high-priest ;’
ristakhéz, ‘resurrection;’? satfith, ‘the three nights;’
séda, ‘demon ;’ shapik, ‘sacred shirt;’ shndyisn, ‘ pro-
pitiation, gratification ;’ shnfiman, ‘dedication formula,
propitiation ;’ spénak maindk, ‘beneficent spirit ;’ tand-i
pasin6, ‘future existence ;’ tdgisn, ‘retribution ;’ tér4-i
khad -d4d, ‘ primeval ox;’ vg, ‘inward prayer;’ vigarisn,
‘atonement for sin;’ vishad-ddb4risnih, ‘running about
uncovered ;’ yasn6, ‘ritual ;’ yast, ‘prayers, ritual, form
of prayer, worship, consecration ;’ yastan6, ‘to consecrate,
solemnize, propitiate, reverence ;’ y4tdk, ‘wizard ;’ yaz-
dan, ‘angels, sacred beings, celestial beings, God ;’ yazisn,

[5]

Ixxiv PAHLAVI TEXTS.

‘ceremonial, ceremony, sacred ceremony, ceremonial wor-
ship, worship, reverence, rites, prayer ;’ yédaté, ‘angel;’
zand, ‘commentary ;’? zohar or zor, ‘holy-water;” zt,
‘officiating priest.’

With regard to the orthography of Pahlavi names and
words, advantage has been taken of the system of trans-
literation adopted for this series of Translations of the
Sacred Books of the East, by making use of italics for the
purpose of distinguishing between certain Pahlavi letters
which were probably pronounced very nearly alike. Thus,
besides the usual letters | for v and § for z, the Pahlavi
letter @ is often used to denote those same sounds which,
in such cases, are represented by the italic letters v and
z. An extension of the same mode of distinction to the
letters 1 and r would be desirable, but has not been
attempted in this volume; these two letters are usually
written 7, but in a few words they are represented by \ or
by J, in which cases they would be better expressed by
the italics 7and γ. Some attempt has been made to adhere
to one uniform orthography in such names as occur fre-
quently, but as there is no such uniformity in the various
languages and writings quoted, nor even in the same manu-
script, some deviations can hardly be avoided.

In conclusion it may be remarked that a translator of
Pahlavi generally begins his career by undervaluing the
correctness of Pahlavi texts and the literary ability of their
authors, but he can hardly proceed far without finding
abundant reason for altering his opinion of both. His
depreciatory view of Pahlavi literature is generally due
partly to want of knowledge, and partly to his trusting
too much to the vile perversions of Pahlavi texts usually
supplied by PAzand writers. But as his knowledge of
Pahlavi increases he becomes better able to appreciate
the literary merits of the texts. If the reader should have
already formed some such low estimate of the ability of
Pahlavi writers, it may be hoped that these translations
will afford him sufficient reason for changing his opinion ;
if not, they will have signally failed in doing those writers
justice.

ΤΗΕ

[5]

BUNDAHIS

OR

ORIGINAL CREATION.

OBSERVATIONS.

1. For all divisions into chapters and sections the translator is
responsible, as the original text is written continuously, with very
few stops marked.

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. Oriental words are usually ‘spaced.’ Italics occurring in
them, or in names, are intended to represent certain peculiar Ori-
ental letters. The italic consonants d, π, v may be pronounced
as in English; but g should be sounded like j, ἀν like wh, & like
ch in ‘church,’ n like ng, s like sh, 5 like French j. For further
information, see ‘ Transliteration of Oriental Alphabets adopted for
the Translations of the Sacred Books of the East’ at the end of
the volume.

4. In Pahlavi words all circumflexed vowels and any final 6 are
expressed in the Pahlavi original, but all other vowels are merely
understood.

5. In the translation, words in parentheses are merely explana-
tory of those which precede them.

6. Abbreviations used are:—Av. for Avesta. Déd. for Dadi-
stén-i Dinik. Huz. for Huzvaris. Mkh. for Mainyé-i-khard, ed.
West. Pahl. for Pahlavi. Paz. for Pazand. Pers. for Persian.
Sans. for Sanskrit. Vend. for Vendidad, ed. Spiegel. Visp. for
Visparad, ed. Sp. Yas. for Yasna, ed. Sp. Yte for Yast, ed.
Westergaard.

7. The manuscripts mentioned in the notes are :—

Kao (about 500 years old), No. 20 in the University Library at
Kopenhagen.

Kaob (uncertain date), a fragment of the text, No. 20b in the
same library.

M6 (written a.p. 1397), No. 6 of the Haug Collection in the
State Library at Munich.

TD (written about a.p. 1530), belonging to Mobad Tehmuras
Dinshawji Anklesaria at Bombay.

BUNDAHIS.

Cuapter I,

o. In the name of the creator Aftharmazd.

1. The Zand-dkas (‘Zand-knowing or tradition-
informed’)!, which is first about Adharmazd’s original
creation and the antagonism of the evil spirit, ad
afterwards about the nature of the creatures from
the original creation till the end, which is the future
existence (tanf-f pasind). 2. ‘As revealed by the
religion of the Mazdayasnians,so“it is declared that
Adharmazd is supreme in omniscience and goodness,

1 The Pézand and most of the modern Pahlavi manuscripts
have, ‘From the Zand-ak4s,’ but the word min, ‘from,’ does not
occur in the old manuscript Κ2ο, and is a modern addition to
M6. From this opening sentence it would appear that the author
of the work gave it the name Zand-4kAs.

3 The Avesta Angra-mainyu, the spirit who causes adversity or
anxiety (see Darmesteter’s Ormazd et Ahriman, pp. 92-95); the
Pahlavi name is, most probably, merely a corrupt transliteration of
the Avesta form, and may be read Ganr4k-mafn6k, as the Avesta
Spesta-mainyu, the spirit who causes prosperity, has become
Spénak-mafn6k in Pahlavi. This latter spirit is represented by
Aftharmazd himself in the Bundahis. The Pahlavi word for ‘spirit,’
which is read madénad by the Parsis, and has been pronounced
minavad by some scholars and mfnéf by others, is probably a
corruption of mafnék, as its Sasanian form was mind. If it were
not for the extra medial letter in ganr&k, and for the obvious
partial transliteration of spén&k, it would be preferable to read
gan4k, ‘smiting,’ and to derive it from a supposed verb gandan, ‘to
smite’ (Av. ghna), as proposed by most Zendists. A Parsi would
probably suggest gandan, ‘to stink.’

B2

4 BUNDAHIS.

and unrivalled in splendour; the region of light is
the place of Adharmazd, which they call ‘endless
light,’ and the omniscience amd goodness of the
unrivalled Afharmazd is what they call ‘revelation ®.|
2, ‘Revelation is the explanation of both sfzrits
together ; one is he who is independent of unlimited
time *, because Afharmazd and the region, religion,
and time of Adharmazd were and are and ever
will be; whz/e Aharman? in darkness, with backward
understanding and desire for destruction, was zz the
abyss, and it is Ae who wid/ not be; and the place
of that destruction, and also of that darkness, is
what they call the ‘endlessly dark.’ 4. And between
them was empty space, ¢ha¢ is, what they call ‘air,’
in which is now ¢hety meeting.

5. Both are limited and unlimited spirits, for the
supreme is that which they call endless light, and
the abyss that which is endlessly dark, so that be-
tween them is a void, and one is not connected with

1 Reading aham -kaf, ‘without a fellow-sovereign, peerless, un-
rivalled, independent.’ This rare word occurs three times in §§ 2,
3, and some Pazand writers suggest the meaning ‘ everlasting’ (by
means of the Persian gloss hamfsah), which is plausible enough,
but h4makf would be an extraordinary mode of writing the very
common word ham 4i, ‘ ever.’

* The word diné (properly dén6), Av. daéna, being traceable
to a root df, ‘to see,’ must originally have meant ‘a vision’ (see
Haug’s Essays on the Religion of the Parsis, 2nd ed. p. 152, note 2),
whence the term has been transferred to ‘religion’ and all religious
observances, rules, and writings ; so it may be translated either by .
‘religion’ or by ‘revelation.’

8 This appears to be the meaning, but the construction of § 3 is
altogether rather obscure, and suggestive of omissions in the text.

* The usual name of the evil spirit; it is probably an older cor-
ruption of Angra-mainyu than Ganr&k-matfnék, and a less
technical term. Its Sasanian form was Aharmant.

CHAPTER I, 3-10. 5

the other; and, again, both spirits are limited as to
their own selves, 6. And, secondly, on account of
the omniscience of Afharmazd, both things are in
the creation of Adharmazd, the finite and the infinite;
for this they know is that which is in the covenant
of both spirits.) 7. And, again, the complete sove-
reignty of the creatures of Atharmazd is in the
future existence, and that also is unlimited for ever
and everlasting ; and ‘the creatures of Aharman will
perish at the time when! the future existence occurs,
and that also is eternity.

8. Adharmazd, through omniscience, knew that
Aharman exists, azd whatever he schemes he in-
fuses with malice and greediness till the end; and
because He accomplishes the end by many means,
He also produced spiritually the creatures which
were necessary for those means, azd they remained
three thousand years in a spiritual s¢aze, so that they
were unthinking? and unmoving, with intangible
bodies

9. (The evil spirit, on account of backward know-
ledge, was not aware of the existence of AQdharmazd;|
and, afterwards, he arose from the abyss, and came
in unto the light which he saw. το. Desirous of
destroying, and because of zs malicious nature, he

1 Substituting amat, ‘when,’ for mn, ‘which,’ two Huzvaris
forms which are frequently confounded by Pahlavi copyists be-
cause their Pazand equivalents, ka and ke, are nearly alike.

3. Reading aminfdér in accordance with M6, which has amifn?-
d4rin Chap. XXXIV, 1, where the same phrase occurs. Windisch-
mann and Justi read amfft4r, ‘uninjured, invulnerable,’ in both
places. This sentence appears to refer to a preparatory creation of
embryonic and immaterial existences, the prototypes, fravashis,
spiritual counterparts, or guardian angels of the spiritual and
material creatures afterwards produced.

ό BUNDAHIs.

rushed in to destroy that light of Adharmazd unas-
sailed by fiends, and he saw its bravery and glory
were greater than his own; so he fled back to the
gloomy darkness, and formed many demons and
fiends ; and the creatures of the destroyer arose for
violence.

11. Adharmazd, by whom the creatures of the evil
spirit were seen, creatures terrible, corrupt, and bad,
also considered them not commendable (bdrzisntk).
12. Afterwards, the evil spirit saw the creatures of
Atharmazd; they appeared many creatures of de-
light (v4yah), enquiring creatures, and they seemed
to him commendable, and he commended the crea-
tures and creation of Adharmazd.

13. Then Adharmazd, with a knowledge! of which
way the end of the matter woudd de, went to meet
the evil spirit, and proposed peace to him, avd spoke
thus: ‘Evil spirit! bring assistance unto my crea-
tures, and offer praise! so that, in reward for it,
ye (you and your creatures) may become immortal
and undecaying, hungerless and thirstless.’

14. And the evil spirit shouted thus ?: ‘I w2// not
depart, I wz// not provide assistance for thy crea-
tures, I wz// not offer praise among thy creatures,
and I am not of the same opinion with thee as to
good things. I w2// destroy thy creatures for ever
and everlasting; moreover, 1 w#// force all thy
creatures into disaffection to thee and affection for
myself.’ 15. And the explanation thereof is this,
that the evil spirit reflected in this manner, that

1 The Huz. khavitfnast stands for the P4z. danist with the
meaning, here, of ‘ what is known, knowledge,’ as in Persian.

® Literally, ‘And it was shouted by him, the evil spirit, thus:'
the usual idiom when the nominative follows the verb.

CHAPTER I, 11--20. 7

Adharmazd was helpless as regarded him’, therefore
He proffers peace; and he did not agree, but bore
on even into conflict with Him.

¥16. And Adharmazd spoke thus: ‘You are not
omniscient and almighty, O evil spirit! so that it is
not possible for thee to destroy me, and it is not
possible for thee to force my creatures so that they
wll not return to my possession.’ |

7. Then Adharmazd, through omniscience, knew
that: If I do not grant a period of contest, then it
will be possible for him to act so that he may be
able to cause the seduction of my creatures to him-
self.} As even now there are many of the inter-
mixture of mankind who practise wrong more than
right. (18. And Adharmazd spoke to the evil spirit
thus: ‘Appoint a period! so that the intermingling
of the conflict may be for nine thousand years.’ For
he knew that by appointing this period the evil
spirit would be undone. \

19.°Then the evil spirit, unobservant and through
ignorance, was content with that agreement i\ just
like two men quarrelling together, who propose a
time thus: Let us appoint such-and-such a day for a
fight.

20. Attharmazd also knew this, through omni-
science, that within these nine thousand years, for
three thousand years everything proceeds dy the will
of Adharmazd, three thousand years ¢here ἐς an
intermingling of the wills of Adharmazd and Ahar-
man, and the last three thousand years the evil
᾿ spirit is disabled,jand they keep the adversary away ?
from the creatures.

1 The words dén val stand for dén valman.
3 That is, ‘the adversary is kept away.’ In Pahlavi the third

8 BUNDAHIS.

21. Afterwards, Afharmazd jrecited the Ahunavar
thus: Yatha ahd vairyé (‘as a heavenly lord is to
be chosen’), &c.1 once, azd uttered the twenty-one
words?; He also ‘exhibited to the evil spirit His
own triumph in the end, and the impotence of the
evil spirit, the annihilation of the demons, and the
resurrection avd undisturbed future existence of the
creatures for ever and everlasting. 22. And the evil
spirit, who perceived his own impotence and the
annihilation of the demons, became confounded, and

fell back to the gloomy darkness; even so as is

declared in revelation, that, when one of its (the
Ahunavar's) three arts was uttered, the evil spirit
contracted Azs body through fear, and when two
parts of it were uttered he fell upon 42s knees, and
when all of it was uttered ‘he became confounded

person plural is the indefinite person, as in English. These gooo
years are in addition to the 3000 mentioned in § 8, as appears more
clearly in Chap. XXXIV, 1.

1 This is the most sacred formula of the Parsis, which they have
to recite frequently, not only during the performance of their cere-
monies, but also in connection with most of their ordinary duties
and habits. It is neither a prayer, nor a creed, but a declaratory
formula in metre, consisting of one stanza of three lines, containing
twenty-one Avesta words, as follows :—

Yatha ahfi vairyé, ath4 ratus, ashad Aid haa,

Vangheus dazd4 mananghé, skyaothnanim angheus mazdai,

Khshathreméé4 ahur&i ἃ, yim dregubyé dadad vastérem.
And it may be translated in the following manner: ‘As a heavenly
Jord is to be chosen, so is an earthly master (spiritual guide), for
the sake of righteousness, 20 de a giver of the good thoughts of
the actions of life towards Mazda; and the dominion is for the
lord (Ahura) whom he (Mazda) has given as a protector for the
poor’ (see Haug’s Essays on the Religion of the Parsis, 2nd ed.
ῬΡ. 125, 141).

2 The word m4rik must mean ‘word’ here, but in some other
places it seems to mean ‘syllable’ or ‘ accented syllable.’

CHAPTER I, 21-26. 9

and impotent as to the harm he caused the creatures
of Adharmazd, and he remained three thousand
years in confusion ?.)

23. fAtharmazd created Ads creatures in ‘he con-
fusion of Aharman;/ first he produced Vohiman
(‘good thought’), by whom the progress of the
creatures of Aftharmazd was advanced.

24. The evil spirit first created? Mitékht (‘false-
hood’), and then Akéman (‘evil thought’).

25. The first of Adharmazd’s creatures of the
world was the sky, and his good thought (Voht-
man), by good procedure®, produced the light of
the world, along with which was the good religion
of the Mazdayasnians; this was because the renova-
tion (frashakard) * which happens to the creatures
was known to him. 26. Afterwards avose Ardava-

1 This is the first third of the gooo years appointed in §§ 18, 20,
and the second 3000 years mentioned in Chap. XXXIV, τ.

2 It is usual to consider d&dan (Huz. yehabfintan), when
traceable to Av. da=Sans. dh4, as meaning ‘to create,’ but it can
hardly be proved that it means to create out of nothing, any more
than any other of the Avesta verbs which it is sometimes con-
venient to translate by ‘create.’ Before basing any argument upon
the use of this word it will, therefore, be safer to substitute the
word ‘ produce’ in all cases.

5 Or it may be translated, ‘ and from it Vohiman, by good pro-
cedure,’ &c. The position here ascribed to Vohfiman, or the good
thought of Aflharmazd, bears some resemblance to that of the Word
in John i. 1-5, but with this essential difference, that Vohiman is
merely a creature of Adharmazd, not identified with him; for the
latter idea would be considered, by a Parsi, as rather inconsistent
with strict monotheism. The ‘light of the world’ now created
must be distinguished from the ‘ endless light’ already existing with
Adharmazd in § 2.

4 The word frashakard, ‘what is made durable, perpetuation,’
is applied to the renovation of the universe which is to take place
about the time of the resurrection, as a preparation for eternity.

Io : BUNDAHIS.

hist, and then Shatvatré, and then Spendarmad, and
then Horvadad, and then Amerédad’'.

27. From the dark world of Aharman were Ak6-
man and Andar, and then Sévar, and then Nakahéd,
and then Tairézv and Zairt2 2.

28. Of Atharmazd’s creatures of the world, the
first was the sky; the second, water; the third,
earth; the fourth, plants; the fifth, animals; the
sixth, mankind.

CuHapter II.

o. On the formation of the luminaries.

1. Adharmazd produced illumination between the
sky and the earth, the constellation stars and those
also not of the constellations 3, then the moon, and
afterwards the sun, as I sha// relate.

1 These five, with Vohiman and Afharmazd in his angelic capa-
city, constitute the seven Ameshaspends, ‘ undying causers of pros-
perity, immortal benefactors,’ or archangels, who have charge of
the whole material creation. They are personifications of old Avesta
phrases, such as Vohfi-man6, ‘good thought;’ Asha-vahista,
‘perfect rectitude;’ Khshathra-vairya, ‘desirable dominion ;’
Spenta-Armaiti, ‘bountiful devotion;’ Haurvat4d, ‘ complete-
ness or health ;’ and Ameret&d, ‘ immortality.’

* These six demons are the opponents of the six archangels
respectively (see Chap. XXX, 29); their names in the Avesta are,
Akem-mané, ‘evil thought;’ Indra, Sauru, Naunghaithya, Tauru,
Zairifa (see Vendidad X, 17,18 Sp., and XIX, 43 W.), which have
been compared with the Vedic god Indra, Sarva (a name of Siva),
the N&asatyas, and Sans. tura, ‘diseased,’ and garas, ‘decay,’
respectively. For further details regarding them, see Chap. XXVIII,
4-13.

® The word akhtar is the usual term in Pahlavi for a constella-
tion of the zodiac; but the term ap4khtar, ‘away from the akhtar,’
means not only ‘the north,’ or away from the zodiac, but also ‘a

CHAPTER I, 27--1., 4. IT

2. First he produced the ce/estial sphere, and the
constellation stars are assigned to it by him; espe-
cially these twelve whose names ave Varak (the
Lamb), Téra (the Bull), Dé-patkar (the Two-figures
or Gemini), Kalaéang (the Crab), Sér (the Lion),
Khfsak (Virgo), Tarézdk (the Balance), Gazdim
(the Scorpion), Nim4sp (the Centaur or Sagittarius),
Vahik? (Capricornus), Dal (the Waterpot), and
Méhik (the Fish); 3. which, from their original
creation, were divided into the twenty-eight sub-
divisions of the astronomers 3, of which the names
are Padévar, Pésh-Parviz, Parviz, Paha, Avésar,
Besn, Rakhvad, Taraha, Avra, Nahn, Miydn, Av-
dem, Mashéha, Spar, Husru, Srob, Nur, Gél, Garafsa,
Varamt, Gau, Goi, Muru, Bunda, Kahtsar, Vaht,
Miy4n, Kaht*. 4. And all his original creations,

planet,’ which is in the zodiac, but apart from the constellations.
The meaning of akhtar, most suitable to the context here, appears
to be the general term ‘constellation.’

* Written Nahazik here, both in Κ2ο and M6, which may be
compared with Pers. nah4z, ‘ the leading goat of a flock ;’ but the
usual word for ‘Capricornus’ is Vahfk, as in Chap. V, 6. None of the
other names of the signs of the zodiac are written here in Pazand,
but it may be noted that if the ah in Vahtk were written in Pazand
{that is, in Avesta characters), the word would become the same as
Nahasik in Pahlavi.

53 Literally, ‘fragments of the calculators,’ khurdak-i hamartk4n.
These subdivisions are the spaces traversed daily by the moon
among the stars, generally called ‘lunar mansions.’

5’ All these names are written in P4zand, which accounts for
their eccentric orthography, in which both K2o and M6 agree very
closely. The subdivision Parviz is evidently the Pers. parvén,
which includes the Pleiades, and corresponds therefore to the
Sanskrit Nakshatra Krittika. This correspondence leads to the
identification of the first subdivision, Padévar, with the Nakshatra
Asvinf. The Pazand names are so corrupt that no reliance can
be placed upon them, and the first step towards recovering the true

12 BUNDAHIS.

residing in the world, are committed to them’; so
that when the destroyer arrives they overcome the
adversary and their own persecution, and the crea-
tures are saved from those adversities.

5. As a specimen of a warlike army, which is
destined for battle, they have ordained every single
constellation of those 6480 thousand small stars as
assistance; and among those constellations four
chieftains, appointed on the four sides, are leaders.
6. On the recommendation of those chieftains the
many unnumbered stars are specially assigned to the
various quarters and various places, as the united
strength azd appointed power of those constella-
tions. 7. As it is said that Tistar is the chieftain of
the east, Satavés the chieftain of the west, Vanand
the chieftain of the south, azd@ Haptdk-ring the
chieftain of the north, 8. The great oxe which they

Pahlavi names would be to transliterate the Pazand back into Pah-
lavi characters. The ninth subdivision is mentioned in Chap. VII, 1
by the name Avrak.

1 That is, to the zodiacal constellations, which are supposed to
have special charge of the welfare of creation.

2 Of these four consteHations or stars, which are said to act as
leaders, there is no doubt that Hapt6k-ring, the chieftain of the
north, is Ursa Major ; and it is usually considered that Tfstar, the
chieftain of the east, is Sirius ; but the other two chieftains are not
so well identified, and there may be some doubt as to the proper
stations of the eastern and western chieftains. It is evident, how-
ever, that the most westerly stars, visible at any one time of the
year, are those which set in the dusk of the evening; and east of
these, all the stars are visible during the night as far as those which
rise at daybreak, which are the most easterly stars visible at that
time of the year. Tistar or Sirius can, therefore, be considered
the chieftain of the eastern stars only when it rises before day-
break, which it does at the latter end of summer ; and Hapték-
ring or Ursa Major is due north at midnight (on the meridian below
the pole) at about the same time of the year. These stars, there-

CHAPTER II, 5-8. 13

call a Gah (period of the day), which they say is the
great one of the middle of the sky, till 7us¢ before
the destroyer came was the midday (or south) one of
the five, that is, the Rapitvin!.

fore, fulfil the conditions necessary for being chieftains of the east
and north at the end of summer, and we must look for stars capable
of being chieftains of the south and west at the same season. Now,
when Ursa Major is near the meridian below the pole, Fomalhaut
is the most conspicuous star near the meridian in the far south,
and is probably to be identified with Vanand the chieftain of the
south. And when Sirius rises some time before daybreak, Antares
(in Scorpio) sets some time after dusk in the evening, and may
well be identified with Satavés the chieftain of the west. Assuming
that there has been a precession of the equinoxes equivalent to
two hours of time, since the idea of these chieftains (which may
perhaps be traced to Avesta times) was first formed, it may be
calculated that the time of year when these leading stars then best
fulfilled that idea was about a month before the autumnal equinox,
when Ursa Major would be due north three-quarters of an hour
after midnight, and Fomalhaut due south three-quarters of an hour
before midnight, Sirius would rise three hours before the sun, and
Antares would set three hours after the sun. In the Avesta these
leading stars are named Tistrya, Satavaésa, Vanamt, and Haptéi-
ringa (see Tistar Yt. 0, 8, 9, 12, 32, &c., Rashnu Yt. 26-28,
Siréz. 13). .

1 This translation, though very nearly literal, must be accepted
with caution. If the word mas be not a name it can hardly mean
anything but ‘great ;’ and that it refers to a constellation appears
from Chap. V, 1. The word khéms§&k is an irregular form of the
Huz. khéms γᾶ, ‘ five,’ and may refer either to the five chieftains
(including ‘ the great one’) or to the five Gahs or periods of the
day, of which Rapitvin is the midday one (see Chap. XXV, 9).
The object of the text seems to be to connect the Rapitvin G4h
with some great mid-sky and midday constellation or star, possibly
Regulus, which, about s.c. g60, must have been more in the day-
light than any other important star during the seven months of
summer, the only time that the Rapftvin Gah can be celebrated
(see Chap. XXV, 7-14). Justi has, ‘They call that the great one of
the place, which is great in the middle of the sky; they say that
before the enemy came it was always midday, that is, Rapitvin.’

14 BUNDAHIS.

9. Adharmazd performed the spiritual Yazisn cere-
mony with the archangels (ameshéspend§4n) in the
Rapttvin G4h, and in the Yazisn he supplied every
means necessary for overcoming the adversary’.
10. He deliberated with the consciousness (béd)
and guardian spirits (fravahar) of men*, and the
omniscient wisdom, brought forward among men,
spoke thus: ‘ Which seems to you the more advanta-
geous, when ® I shall present you to the world? ¢hat
you shall contend in a bodily form with the fiend
(drag), and the fiend shall perish, and in the end
I shall have you prepared again perfect and im-
mortal, and in the end give you back to the world, ᾿
and you will be wholly immortal, undecaying, and
undisturbed ; or ¢#at it be always necessary to pro-
vide you protection from the destroyer ?’

11. Thereupon, the guardian spirits of men be-
came of the same opinion with the omniscient wis-
dom about going to the world, on account of the
evil ¢ha¢ comes upon them, in the world, from the
fiend (drag) Aharman, and ¢hezr becoming, at last,
again unpersecuted by the adversary, perfect, and
immortal, in the future existence, for ever and ever-
lasting.

Windischmann has nearly the same, as both follow the Pazand
MSS. in reading hémfsak (as a variant of hamfsak), ‘always,’
instead of khéms4k.

1 Or ‘adversity.’ :

3 These were among the fravashis already created (see Chap.
I, 8).

5. Reading amat, ‘when,’ instead of mfin, ‘ which’ (see note to
Chap. I, 7). : ;

CHAPTER I, 9 - ΠῚ, 5. 15

Cuapter III.

1. On the rush of the destroyer at the creatures
it is said, in revelation, that the evil spirit, when he
saw the impotence of himself and the confederate!
(ham-dast) demons, owing to the righteous man 2,
became confounded, avd seemed in confusion three
thousand years. 2. During that confusion the arch-
fiends ὃ of the demons severally shouted thus: ‘Rise
up, ¢hou father of us! for we w7// cause a conflict in
the world, the distress and injury from which wd/
become those af Adharmazd and the archangels.’

3. Severally they twice recounted their own evil
deeds, and it pleased him not; and that wicked evil
spirit, through fear of the righteous man, was not
able to lift up 42s head until the wicked Géh* came,
at the completion of the three thousand years.
4. And she shouted to the evil spirit thus: ‘ Rise
up, ¢hou father of us! for 1 wid? cause that conflict
in the world wherefrom the distress and injury of
Atiharmazd and the archangels wed/ arise.’ 5. And
she twice recounted severally her own evil deeds,
and it pleased him not; and that wicked evil spirit

1 The Pazand MSS. have gar6ist, for the Huz. hémnunast,
‘trusted.’ Windischmann and Justi have ‘all.’

3 Probably GAéyémard.

> The word kam4rak4n is literally ‘those with an evil pate,’
and is derived from Av. kameredha, ‘the head of an evil being,’
also applied to ‘the evil summit’ of Mount Arezfira (Vend. XIX,
140, 142), which is supposed to be at the gate of hell (see
Chap. XII, 8). That the chief demons or arch-fiends are meant,
appears more clearly in Chap. XXVIII, 12, 44, where the word
is kamfrfkan.

4 The personification of the impurity of menstruation.

16 BUNDAHISs.

_rose not from that confusion, through fear of the
righteous man.

6. And, again, the wicked Géh shouted thus:
‘Rise up, ¢kow father of us! for in that conflict I
will shed thus much vexation! on the righteous
man and the labouring ox that, through my deeds,
life εὐ not be wanted, and I will destroy their living
souls (nism4)?; I wz/? vex the water, I wz// vex the
plants, I wd? vex the fire of Adharmazd, I w//
make the whole creation of Atharmazd vexed.’
7. And she so recounted those evil deeds a second
time, that the evil spirit was delighted and started
up from that confusion; and he kissed Géh upon
the head, and the pollution which they call men-
struation became apparent in Géh.

8. He shouted to Géh thus: ‘What is thy wish ?
so that I may give ἐξ thee.’ And Géh shouted to
the evil spirit thus: ‘A man is the wish, so give 22
to me.’

9. The form of the evil spirit was a log-like
lizard’s (vazak) body, and he appeared a young
man of fifteen years to Géh, and that brought the
thoughts. of Géh to him *.

1 The word vésh or vish may stand either for bésh, ‘distress,
vexation,’ as here assumed, or for vish, ‘ poison,’ as translated by
Windischmann and Justi in accordance with the Paz. MSS.

5 That this is the Huzvaris of rfib4n, ‘soul,’ appears from Chap.
XV, 3-5, where both words are used indifferently; but it is not
given in the Huz.-P4z. Glossary. It is evidently equivalent to
Chald. nism 4, and ought probably to have the traditional pronun-
ciation nisman, an abbreviation of nismman.

5 This seems to be the literal meaning of the sentence, and is
confirmed by Chap. XXVIII, 1, but Windischmann and Justi
understand that the evil spirit formed a youth for Géh out of a
toad’s body. The incident in the text may be compared with
Milton’s idea of Satan and Sin in Paradise Lost, Book 1}, 745-765.

CHAPTER III, 6--ό. 17

10. Afterwards, the evil spirit, with the confede-
rate demons, went towards the luminaries, and he
saw the sky; and he led them up, fraught with
malicious intentions. 11. He stood upon one-third!
of the inside of the sky, and he sprang, like a snake;
out of the sky down to the earth.

12. Jw the month Fravardin and the day Adhar-
mazd? he rushed in at noon, and thereby the sky was
as shattered and frightened by him, as a sheep by
a wolf. 13. He came on to the water which was
arranged® below the earth, and then the middle
of this earth was pierced and entered by him.
14. Afterwards, he came to the vegetation, then to
the ox, then to Gdyémard, and then he came to
fire*; so, just like a fly, he rushed out upon the
whole creation; and he made the world quite as
injured and dark® at midday as though it were in
dark night. 15. And noxious creatures were dif-
fused by him over the earth, biting and venomous,
such as the snake, scorpion, frog (kalv4k), and
lizard (vazak), so that not so much as the point
of a needle remained /vee from noxious creatures.
16. And blight® was diffused by him over the

1 Perhaps referring to the proportion of the sky which is over-
spread by the darkness of night. The whole sentence is rather
obscure.

3 The vernal equinox (see Chap. XXV, 7).

® Literally, ‘and it was arranged.’

4 For the details of these visitations, see Chaps. VI-X.

5 Reading khfist t6m; but it may be hangfdtfim, ‘most turbid,
opaque.’

* The word makhé4, ‘blow, stroke,’ is a Huzvaris logogram not
found in the glossaries; M6 has d4r, ‘wood,’ but this may be a
misreading, due to the original, from which M6 was copied, being
difficult to read.

5] ΟΝ

18 BUNDAHIS.

vegetation, and it withered away immediately. 17.
And avarice, want, pain, hunger, disease, lust, and
lethargy were diffused by him abroad upon the ox
and GAéyémard.

18. Before zs coming to the ox, Afharmazd
ground up the healing fruit!, which some call ‘binak,’
small in water openly before z¢s eyes, so that z¢s
damage and discomfort from the calamity (zanisn)
might be less; and when it became at the same
time lean and ill, as τς breath went forth and it
passed away, the ox also spoke thus: ‘The cattle
are to be created, azd their work, labour, and care
are to be appointed.’

19. And before 4zs coming to Gayémard, Athar-
mazd brought forth a sweat upon GAdyédmard, so
long as he might recite a prayer (v4g) of one stanza
(viast); moreover, Adharmazd formed that sweat
into the youthful body of a man of fifteen years,
radiant and tall. 20. When Gayémard issued from
the sweat he saw the world dark as night, and the
earth as though not a needle’s point remained free
from noxious creatures; the celestial sphere was
in revolution, amd the sun and moon remained in
motion: and the world’s struggle, owing to the
clamour of the Mazintkan demons 2, was with the
constellations.

21.‘And the evil spirit thought that the crea-
tures of Adharmazd were all rendered useless except

1 The word mfvang is an unusual form of mivak, ‘fruit’ It
is probably to be traced to an Av. mivangh, which might mean
‘fatness,’ as Windischmann suggests. _

3 The MAzainya daéva of the Avesta, and Mazendaran demons,
or idolators, of Persian legends.

CHAPTER III, 17-27. 19

Gayémard;jand Asté-vidad! with a thousand demons,
causers of death, were let forth by him on Gayémard.
22. But his appointed time had not come, azd he
(Asté-vid4d) obtained no means of noosing (4vizt-
dan) him, as it is said that, when the opposition
of the evil spirit came,(the period of the life and
rule of GAyémard was appointed for thirty years.|
23. (After the coming of the adversary he lived
thirty years] and Gayémard spoke thus: ‘Although
the destroyer 4as come, mankind wz// be all of my
race; and this one thing is good, when they perform
duty and good works.’

24. And, afterwards, he (the evil spirit) came to
fire, and he mingled smoke and darkness with it.
25. The planets, with many demons, dashed against
the celestial sphere, and they mixed the constella-
tions; and the whole creation was as disfigured as
though fire disfigured every place and smoke arose
over z7¢, 26. And ninety days and nights the
heavenly angels were contending in the world with
the confederate demons of the evil spirit, azd@ hurled
them confounded to hell; and the rampart of the sky
was formed so that the adversary should not be able
to mingle with it.

27. Hell is in the middle of the earth; there
where the evil spirit pierced the earth? and rushed
in upon it, fs all the possessions of the world were

Δ The demon of death, Ast6-vidhétu in the Avesta (Vend. IV,
137, V, 25, 31), who is supposed ‘to cast a halter around the
necks of the dead to drag them to hell, but if their good works
have exceeded their sins they throw off the noose and go to heaven’
(Haug’s Essays, and ed. p. 321). This name is misread Asti-
vihad by Pazand writers.

3. See § 13.

20 BUNDAHIS.

changing into duality, amd persecution, contention,
and mingling of high and low became manifest. }

CuaptTer IV,

1. This also is said, that when the primeval ox?
passed away it fell to the right hand, avd Gayémard
afterwards, when he passed away, to the left hand.
2. Gésdrvan ", as the soul of the primeval ox came
out from the body of the ox, stood up before the ox
and cried to Afharmazd, as much as a thousand
men when they sustain a cry at one time, thus:
‘With whom is the guardianship of the creatures
left by thee, when ruin ας broken into the earth,
and vegetation is withered, and water is troubled ?
Where is the man® of whom it was said by thee
thus: I wz? produce Aim, so that he may preach
carefulness ?’

3. And Adharmazd spoke thus: ‘ You are made
114, O Géstrvan! you have the illness which the
evil spirit brought on; if it were proper to produce
that man in this earth at this time, the evil spirit
would not have been oppressive in it.’

1 Literally, ‘ the sole-created ox’ from whom all the animals and
some plants are supposed to have proceeded (see Chaps. X and
XIV), as mankind proceeded from GAyémard. It is the ox of
the primitive creation, mentioned in Chap. III, 14, 18.

3 The spiritual representative of the primeval ox, called Geus-
urva, ‘soul of the bull,’ in the Avesta, of which name Gésfrvan is
a corruption. The complaint of Gésfrvan is recorded in the
GAthas, the oldest part of the aves (see Yas. XXIX).

5 Referring to Zarat(st.

* In K2o, ‘ You are ill.’

CHAPTER IV, I-V, I. 21

4. Forth Gésfirvan walked to the star station
(payak) and cried in the same manner, and forth to
the moon station azd cried in the same manner, and
forth to the sun station, and then the guardian spirit
of Zaratfst was exhibited to her, and Atharmazd
said thus!: ‘I will produce for the world 42m who
will preach carefulness.’ 5. Contented became the
spirit Gésdrvan, and assented thus: ‘I will nourish
the creatures ;’ that is, she became again consenting
to a worldly creation in the world.

CuHapTer V.

1. Seven chieftains of the planets have come unto
the seven chieftains of the constellations?, as the
planet Mercury (Tir) unto Tistar, the planet Mars
(Vahram) unto Hapték-ring, the planet Jupiter
(Aftjharmazd) unto Vanand, the planet Venus (An4a-
hid) unto Satavés, the planet Saturn (Kév4n) unto
the great ove of the middle of the sky, Gdééthar *

1 As the text stands in the MSS. it means, ‘and then the guardian
spirit of Zaratist demonstrated to her thus;’ but whether it be
intended to represent the fravahar as producing the creature
is doubtful. The angel Gés, who is identified with Gésfrvan, is
usually considered a female, but this is hardly consistent with being
the soul of a bull (see Chap. X, 1, 2), though applicable enough to
a representative of the earth. In the Selections of ZAd-sparam, II,
6, however, this mythological animal is said to have been a female
(see Appendix to Bundahis).

3 Five of these are mentioned in Chap. II, 7, 8, to which the
sun and moon are here added.

* As this name stands in the MSS. it may be read Gdrgd4r (as
in the Paz. MSS.), Gfrdthar, or Dfréthar ; the reading is very un-
certain, and Windischmann suggests Gfirg-Aihar, ‘wolf progeny’
(compare vehrk6-4ithra in Ardabahist Yast 8). A shooting star,

22 BUNDAHIS.

and the thievish (daggun) Mdspar', provided with
tails, unto the sun and moon and stars. 2. The sun
has attached Maspar to its own radiance by mutual
agreement, so that he may be less able to do harm
(vinas)

3. Of Mount Albfrz? it is declared, that around
the world and Mount Térak 3, which is the middle of
the world, the revolution of the sun is like a moat‘
around the world; it turns back in a circuit ® owing
to the enclosure (var) of Mount Albdrz around
Térak. 4. As it is said that 12 zs the Térak of
Albérz from behind which my sun and moon and
stars return again®. 5. For there are a hundred

or meteor, is probably meant (see Chap. XXX, 18, 31), and as it is
the special disturber of the moon, it may be Gé-4ihar (Av. gao-
Aithra, ‘of ox-lineage’), a common epithet of the moon; the
Pahlavi letter & being often written something like the compound
rk; and this supposition is confirmed by the Gék-Aihar of TD in
Chap. XXVIII, 44.

1 This is written M(s-parfk in TD in Chap. XXVIII, 44, and
seems to be the ms pairika of Yas. XVII, 46, LXVII, 23, as
noticed by Windischmann ; it is probably meant here for a comet,
as it is attached to the sun. The zodiacal light and milky way have
too little of the wandering character of planets to be considered
planetary opponents of the sun and moon.

3 The hara berezaiti, ‘lofty mountain-range,’ of the Avesta,
which is an ideal representative of the loftiest mountains known to
the ancient Iranians, the Alburz range in MAzendaran, south of the
Caspian. See Chaps. VIII, 2, XII, 1, 3.

5 The Taéra of Yas. XLI, 24, Ram Yt. 7, Zamyad Yt. 6. See
Chap. XII, 2, 4. ᾿

4 The word may4-gir is a Huz. hybrid for ἂν- ῖτ, ‘a water-
holder, or ditch.’

5 The word may be either 4végak or khavtgak, with this
meaning.

4 This appears to be a quotation from the Rashnu Yast, 29.
The Huz. word for ‘month’ is here used for the ‘ moon.’

CHAPTER V, 2-6. 23

and eighty apertures (régin) in the east, and a hun-
dred and eighty in the west, through Albfrz; and
the sun, every day, comes in through an aperture,
and goes out through an aperture'; axd the whole
connection and motion of the moon and constel-
lations and planets is with it: every day it always
illumines (or warms) three regions (késhvar)*? and
a half, as is evident to the eyesight. 6. And twice
in every year the day and night are equal, for on the
original attack ὃ, when‘ it (the sun) went forth from
its first degree (khfrdak), the day and night were
equal, it was the season of spring; when it arrives
at the first degree of Kalaéang (Cancer) the time of
day is greatest, ἐξ ἐς the beginning of summer; when
it arrives at the sign (khfirdak) Taragdk (Libra) the
day and night are equal, ἐς zs the beginning of
autumn; when it arrives at the sign Vahik (Capri-
corn) the night is a maximum, ἐξ zs the beginning of
winter; and when it arrives at Varak (Aries) the
night and day ave again become equal, as when it

' This mode of accounting for the varying position of sunrise
and sunset resembles that in the Book of Enoch, LXXI, but only
six eastern and six western gates of heaven are there mentioned,
and the sun changes its gates of entrance and exit only once a
month, instead of daily.

2 See ὃ 9 and Chap. XI.

5 The reading of this word is doubtful, although its meaning is
tolerably clear. The P4z. MSS. read har dé, ‘ both ;’ Justi reads
ardab, ‘ quarrel ;’ and in the Selections of Z4d-sparam it is written
Ardik. It seems probable that the word is kharah, ‘attack,’ which
being written exactly like ardé (Av. ashya, see Yas. LVI, τ, 1) has
had a circumflex added to indicate the supposed d, and this false
reading has led to the more modern form 4raik (Pers. ard, ‘anger’).
But probabilities in obscure matters are often treacherous guides.

4“ Reading amat, ‘when,’ instead of mfin, ‘which, throughout
the sentence (see note to Chap. I, 7).

24 BUNDAHIS.

went forth from Varak. 7. So that when it comes
back to Varak, in three hundred and sixty days and
the five Gatha days’, it goes in and comes out
through one and the same aperture ; the aperture is
not mentioned, for if it had been mentioned the
demons would have known the secret, and been
able to introduce disaster.

8. From there where the sun comes on on the
longest day to where it comes on on the shortest day
is the east region Savah ; from there where it comes
on on the shortest day to where it goes off on the
shortest day is the direction of the south regions
Fradadafsh and Vidadafsh; from there where it goes
in on the shortest day to where it goes in on the
longest day is the west region Arzah; from there
where it comes in on the longest day to there where
it goes in on the longest day are the north regions
Vérdbarst and Vérigarst*. 9. When the sun comes
on, it illumines (or warms) the regions of Savah,
Fradadafsh, Vidadafsh, and half of Khvantras?;
when it goes in on the dark side, it illumines the
regions of Arzah, Vérfbarst, Vérdigarst, and one
half of Khvantras; when ἐξ zs day here z¢ ¢s night
there.
months, of thirty days each, to complete the year. For these days
no additional apertures are provided in Albfrs, and the sun appears
to have the choice of either of the two centre apertures out of the
180 on each side of the world. This arrangement seems to ‘indi-
cate that the idea of the apertures is older than the rectification of
the calendar which added the five GAtha days to an original year
of 360 days.

2 This sentence occurs, without the names of the késhvars or
regions, in the Pahl. Vend. XIX, 19. For the késhvars see

Chap. XI.
5. Often corrupted into Khantras in the MSS.

CHAPTER V, 7—VII, I. 25

CuHapter VI.

1.'On the conflict of the creations of the world
with the antagonism of the evil spirit it is said in
revelation, that the evil spirit, even as he rushed in
and looked upon the pure bravery of the angels and
his own violence€, wished to rush back 2. The
spirit of the sky is himself like one of the warriors
who has put on armour ; he arrayed the sky against
the evil spirit, and led on in the contest, until
Afharmazd had completed a rampart around,
stronger than the sky and in front of the sky.
3. And his guardian spirits (fravahar) of warriors
and the righteous, on war horses and spear in hand,
were around the sky; such-like as the hair on the
head is the similitude (angunt.attak) of those who
hold the watch of the rampart. 4. ‘And no passage
was found by the evil spirit, who rushed back; and
he beheld the annihilation of the demons and his
own impotence, as Adharmazd ad his own final
triumph, producing the renovation of the universe
for ever and everlasting. |

Cuapter VII.

1. The second conflict was waged with the water,
because, as the star Ttstar was in Cancer, the water
which is in the subdivision they call Avrak* was

1 This is the doubtful word translated ‘attack’ in Chap. V, 6
(see the note there) ; it also occurs at the beginning of each of the
following four chapters.

3 Reading z6rfh; but it may be zfirfh, ‘ falsity.’

3 The ninth lunar mansion (see Chap. II, 3) corresponding with
the middle of Cancer. Tistar (Sirius) being in Cancer probably

26 BUNDAHISs.

pouring, on the same day when the destroyer rushed
in, and came again into notice for mischief (4varak)
in the direction of the west. 2. For every single
month is the owner of one constellation; the month
Ttr is the fourth month! of the year, and Cancer the
fourth constellation from Aries, so it is the owner of
Cancer, into which Ttstar sprang, azd displayed the
characteristics of a producer of rain; and he brought
on the water aloft by the strength of the wind.

3. Co-operators with Ttstar were Vohdman and
the angel Hém, with the assistance of the angel
Birg and the righteous guardian spirits in orderly
arrangement. :

4. Ttstar was converted into three forms, the form
of a man and the form of a horse and the form of a
bull?; thirty days and nights he was distinguished
in brilliance’, and in each form he produced rain ten
days and nights; as the astrologers say that every
constellation has three forms. 5. Every single drop
of that rain became as big as a bowl, and the water
stood the height of a man over the whole of this
earth ; avd the noxious creatures on the earth being
all killed by the rain, went into the holes of the
earth 4.
means that it rises about the same time as the stars of Cancer, as
is actually the case.

1 See Chap. XXV, 20.

2 See Tistar Yt. 13, τό, 18, where it is stated that Tistar assumes
the form of a man for the first ten nights, of a bull for the second
ten nights, and of a horse for the third ten nights. Also in Vend.
XIX, 126 Tistar is specially invoked in his form of a bull.

5 Or it may be translated, ‘ he hovered in the light,’ as Windisch-
mann and Justi have it.

4 In comparing the inundation produced by Tistar with the

Noachian deluge, it must be recollected that the former is repre-
sented as occurring before mankind had propagated on the earth.

CHAPTER VII, 2-10. 27

6. And, afterwards, the wind spirit, so that it may
not be contaminated (gimtkht), stirs up the wind
and atmosphere as the life stirs in the body; and
the water was all swept away by it, and was brought
out to the borders of the earth, and the wide-formed?
ocean arose therefrom. 7. The noxious creatures
remained dead within the earth, and their venom
and stench were mingled with the earth, and in
order to carry that poison away from the earth
Tistar went down into the ocean in the form of a
white horse with long hoofs”.

8. And Apadsh®, the demon, came meeting him
in the likeness of a black horse with clumsy (kund)
hoofs; a mile (parasang)* away from him fled
Ttstar, through the fright which drove 42m away.
9. And Titstar begged for success from Adharmazd,
and Adharmazd gave Azm strength and power, as it
is said, that unto Ttstar was brought at once the
strength of ten vigorous horses, ten vigorous camels,
ten vigorous bulls, ten mountains, and ten rivers ὅ.
10. A mile away from him fled Apadésh, the demon,
through fright at As strength; on account of this
they speak of an arrow-shot with Ttstar’s strength in
the sense of a mile,

1 The term farakhf-kard, ‘wide-formed,’ is a free Pahlavi
translation of Av. vouru-kasha, ‘ wide-shored,’ or ‘having wide
abysses,’ applied to the boundless ocean (see Chap. XIII, 1).

3 For the Avesta account of this expedition of Tistar, see Tistar
Yt. 20-29.

5 Miswritten Apavs or Apavas in Pazand, by all MSS. in this
chapter, but see Chap. XXVIII, 39.

* The word parasang is here used for Av. hathra, which was
about an English mile (see Chap. XXVI, 1).

5 A quotation from Tistar Yt. 25.

28 BUNDAHIs.

11. Afterwards, with a cloud for a jar (khQmb)—
thus they call the measure which was a means of the
work—he seized upon the water and made it rain
most prodigiously, in drops “&e bull’s heads and
men’s heads, pouring in handfuls avd pouring in
armfuls, both great and small. 12. On the produc-
tion of that rain the demons Aspengargék! and
Apaésh contended wth zt, and the fire V4zist*
turned z¢s club over; and owing to the blow of the
club Aspengarg4k made a very grievous noise, as
even now, in a conflict with the producer of rain, a
groaning and raging® are manifest. 13. And ten
nights and days rain was produced by him in that
manner, and the poison and venom of the noxious
creatures which were in the earth were all mixed up
in the water, and the water became quite salt, be-
cause there remained in the earth some of those
germs which noxious creatures ever collect.

14. Afterwards, the wind, in the same manner as
before, restrained the water, at the end of three days,
on various sides of the earth; and the three great
seas and twenty-three small seas‘ arose therefrom,
and two fountains (gashmak) of the sea thereby
became manifest, one the Aé£ast lake, and one
the Sévbar5, whose sources are connected with the

1 Mentioned in Vend. XIX, 135, thus: ‘thou shouldst propi-
tiate the fire VAzista, the smiter of the demon Spengaghra.’ It is
also written Spéngargék in Chap. XVII, 1, and Aspengarég4 in
Chap. XXVIII, 39.

3 That is, the lightning (see Chap. XVII, 1).

5 Or, ‘a tumult and flashing.’ Justi has ‘ howling and shrieking;’
the two words being very ambiguous in the original.

* See Chap. XIII, 6.

δ΄ See Chap. XXII, 1-3.

CHAPTER VII, II-—VIII, 2. 29

fountain of the sea. 15. And at its north side?
two rivers flowed out, and went one to the east and
one to the west; they are the Arag river and the
Véh river; as it is said thus: ‘Through those finger-
breadth tricklings do thou pour avd draw forth two
such waters, O Adharmazd!’ 16. Both those rivers
wind about through all the extremities of the earth,
and intermingle again with the water of the wide-
formed ocean. 17. As those two rivers flowed out,
and from the same place of origin as theirs, eigh-
teen? navigable rivers flowed out, and after the
other waters have flowed out from those navigable
streams they all flow back to the Arag® river and
Véh river, whose fertilization (khv4pard4rth) of
the world arses therefrom.

CuapTer VIII.

o. On the conflict which the evil spirit waged with
the earth.

1. As the evil spirit rushed in, the earth shook 4,

and the substance of mountains was created in the

earth. 2. First, Mount Albdrz arose; afterwards,

1 Probably meaning the north side of the Arédvivstr fountain
of the sea, which is said to be on the lofty Hagar, a portion of
Albfirs, from the northern side of which these two semi-mythical
rivers are said to flow (see Chaps, XII, 5, XX, 1).

3. See Chap. XX, 2.

ὁ Here written Aréng, but the usual Pahlavi reading is Arag;
the nasal of the Av. Rangha being generally omitted in Pahlavi, as
other nasals are sometimes; thus we often find sag for sang,
* stone.’

4 The word gudnfd is a transposition of gundifd, a graphical '
variant of gunbfd, ‘ shook.’

30 BUNDAHIS.

the other ranges of mountains (kéfAnth4) of the
middle of the earth; for as Albdrz grew forth all
the mountains remained in motion, for they have all
grown forth from the root of Albarz. 3. At that
time they came up from the earth, like a tree which
_ has grown up to the clouds and zts root! to the
bottom; and their root passed on that way from one
to the other, ad they are arranged in mutual con-
nection. 4. Afterwards, about that wonderful shak-
ing out from the earth, they say that a great moun-
tain is the knot of lands; and the passage for the
waters within the mountains is the root which is
below the mountains; they forsake the upper parts
so that they may flow into it, just as the roots of
trees pass into the earth; a counterpart (4ngunt-
~attak) of the blood in the arteries of men, which
gives strength to the whole body. 5. In numbers’,
apart from Albdrz, all the mountains grew up out of
the earth in eighteen years*, from which arises the
perfection * of men’s advantage.

CuaptTer IX.

1. The conflict waged with plants was that when®
they became quite dry. 2. Amerddad the arch-

1 M6 has rag&k, but this and many other strange words are
probably due to the copyist of that MS. having an original before
him which was nearly illegible in many places.

3 Or, ‘as it were innumerable;’ the word amar meaning both
‘number’ and ‘innumerable.’

5. See Chap. XII, 1.

4 The word must be farhakhtag4n, ‘proprieties,’ both here and
in Chap. IX; 6, as farhakhtisn is an ungrammatical form.

5 Reading amat, ‘ when,’ instead of mfin, ‘ which’ (see the note
to Chap. I, 7).

CHAPTER VIII, 3-Χ, I. 31

angel, as the vegetation was his own, pounded the
plants small, azd mixed them up with the water
whitch Vistar seized, and Tistar made that water rain
down upon the whole earth. 3. On the whole earth
plants grew up like hair upon the heads of men.
4. Ten thousand? of them grew forth of one special
description, for keeping away the ten thousand
species of disease whzch the evil spirit produced for
the creatures; and from those ten thousand, the
100,000 species? of plants have grown forth.

5. From that same germ of plants the tree of all
germs® was given forth, azd grew up in the wide-
formed ocean, from which the germs of all species of
plants ever increased. 6. And near to that tree of
all germs the Gékard tree‘ was produced, for keeping
away deformed (dfispad@) decrepitude; and the full
perfection of the world arose therefrom.

CHAPTER X.

o. On the conflict waged with the primeval ox.

1. As it passed away®, owing to the vegetable
principle (4tharak) proceeding from every limb of
the ox, fifty and five species of grain* and twelve
species of medicinal plants grew forth from the
earth, and their splendour and strength were the

1 See Chap. XXVII, 2.

3 Here 120,000 are mentioned, but see Chap. XXVII, 2, and
Selections of Z4d-sparam, VIII, 2.

5. Or, ‘of all seeds’ (see Chap. XVIII, 9).

4 The white-Hém tree (see Chaps. XVIII, 1-6, XXVII, 4).

® See Chap. IV, 1. ® See Chaps. XIV, 1, XXVII, 2.

22 BUNDAHIS.

seminal energy (t6khmth) of the ox. 2. Delivered
to the moon station’, that seed was thoroughly-puri-
fied by the light of the moon, fully prepared in
every way, and produced life in a body. 3. Thence
arose two oxen, one male avd one female; and,
afterwards, two hundred and eighty-two species of
each kind * became manifest upon the earth. 4. The
dwelling (πιὰ η 151) of the birds is in the air, and the
fish are in the midst of the water.

CuapTer XI.

1. On the nature of the earth it says in revela-
tion, that ¢heve are thirty and three kinds® of land.
2. On the day when Ttstar produced the rain, when
its seas arose therefrom, the whole place, half taken
up by water, was converted into seven portions;
this portion‘, as much as one-half, is the middle,
and six portions are around; those six portions
are together as much as Khvaniras. 3. The name

1 See Chap. XIV, 3. In the M&h Yt. 0, 7, blessings are in-
voked for ‘the moon of ox lineage’ (gaofithra) in conjunction
with the ‘sole-created ox and the ox of many species.’ In the
Avesta the gender of these two primeval oxen appears doubtful,
owing probably to the dual gen. masc. of their epithets being of the
same form as a sing. gen. fem.

2 That is, of each sex. See Chap. XIV, 13, 27. In all three
occurrences of this number K2o has 272, but all other MSS. have
282 (except M6 in this place only).

5 K2ob has ‘thirty-two kinds,’

4 That is, Khvantras; or it may be ‘one portion,’ as hané,
‘this,’ is often used for aé, ‘one,’ because the Pazand form of
both words is ¢,

CHAPTER Χ, 2--ΧΙ, 5. 33

késhvar (‘zone or region’) is also applied to them,
and ¢hey existed side by side (kash kash)’; as on
the east side of this portion (Khvantras) is the
Savah region, om the west is the Arzah region; the
two portions on the south side are the Fradadafsh
and V tdadafsh regions, the two portions on the north
side are the Véribarst and Vordgarst regions, and
that in the middle is Khvanitras. 4. And Khvantras
has the sea, for one part of the wide-formed ocean
wound about around it; and from Vérhbarst and
Vordgarst a lofty mountain grew up; so that it is
not possible for any one to go from region to
region 3.

5. And of these seven regions every benefit was
created most in Khvantras, and the evil spirit also
produced most for Khvantras, on account of the
superiority (sarih)® which he saw in it. 6. For the
Kay4nians and heroes were created in Khvanirds ;
and the good religion of the Mazdayasnians was
created in Khvaniras, and afterwards conveyed to
the other regions ; Séshyans‘ is born in Khvantras,
who makes the evil spirit impotent, and causes the
resurrection and future existence.

1 Possibly an attempt to connect the term késhvar with kash;
but the sentence may also be translated thus: ‘and ¢hey formed
various districts like this portion; on the east side is the Savah
region,’ &c.

* In the Pahlavi Vend. I, 4a, and in the Mainy6-i-khard, IX, 6,
it is added, ‘except with the permission of the angels’ or the
demons. :

δ So in M6; but K2o has zad4rth, which would imply, ‘ for the
destruction of what he saw of it.’

4 Always spelt so in the Bundahis MSS. K2o and M6, and
corrupted into Séshyés in Pazand; but it is more usually written
Sésh4ns in other Pahlavi works, and its Avesta form is Saoshyas
(see Chap. XXXII, 8).

[5] D

34 BUNDAHIS.

Cuarter XII.

1. On the nature of mountains it says in revela-
tion, that, at first, the mountains have grown forth
in eighteen years; and Albdrz ever grew till the
completion of eight hundred years; two hundred
years up to the star station (payak), two hundred
years to the moon station, two hundred years to the
sun station, and two hundred years to the endless
light’. 2. While the other mountains have grown
out of Albfrz, in number 2244 mountains, and are
Hagar the lofty’, Térak of Albdrz, Kak4d-i-Dattik,
and the Arezir ridge, the Adstnd6m mountain,
Mount Aparsén which they say is the mountain of
Pars, Mount Zarid also which is Mount Μϑηΐς,
Mount Atra#, Mount Καί, Mount Vadgés, Mount
Adshdastér, Mount Arezir-bQm, Mount Réyisn-
hémand, Mount Padashkhvargar which is the
greatest in Khvdrth, the mountain which they call
Kind, Mount Révand, Mount Daérspét the Bakyir
mountain, Mount Kabed-sikaft, Mount Sty&k-mdt-
mand, Mount Vafar-hémand, Mount Spendy4d and
Kéndrasp, Mount Asnavand and Kéndras, Mount

1 These are the four grades of the Mazdayasnian heaven.

3 In all the geographical details, mentioned in the Bundahis,
there is a strange mixture of mythical tradition with actual fact.
The author of the work finds names mentioned in the Avesta, by
old writers of another country, and endeavours to identify them
with places known to himself; much in the same way as attempts
have been made to identify the geographical details of the garden
of Eden. Most of the names of these mountains occur in the
ZamyAd Yast, or in other parts of the Avesta, as will be noticed
in detail further on. The number 2244 is also mentioned in § 7
of that Yast. A very able commentary on this chapter will be
found in Windischmann’s Zoroastriche Studien, pp. 1-19.

CHAPTER XII, I-6. 35

Sifidav'!, a mountain among those which are in
Kangdez ", of which they say that they are a comfort
and delight of the good creator, the smaller hills.

3. I οἱ mention them also a second time; Al-
barz? is around this earth and is connected with the
sky. 4. The Térak‘* of Albfrz is that through
which the stars, moon, azd sun pass® in, and
through it they come back. 5. Hdgar the lofty® is
that from which the water of Arédvivsir’ leaps
down the height of a thousand men. 6. The Αὔ-
stndém* mountain is that which, being of ruby

1 The Av. Sitidava of Zamy4d Yt. 5.

2 See Chap. XXIX, 4, 10; the name is here written Kandes in
Kzo. In M6 the word is k6f, ‘ mountain,’ which is almost iden-
tical in form; if this be the correct reading, the translation will be,
‘a mountain among those in the mountain which they say is agree-
able and the delight,’ &c. This mountain is, however, probably
intended for the Av. Antare-kangha, ‘ within Kangha,’ of Zamy4d
Yt. 4.

3 The Haraiti-bares of Zamyéd Yt. 1; but it is more usually
called Hara berezaiti (see Chap. V, 3).

‘ A central peak of the mythic Albfirs, around which the heavenly
bodies are said to revolve (see Chap. V, 3). It is the Av. Taéra,
mentioned in Yas. XLI, 24, Ram Yt. 7, Zamy4d Yt. 6.

5 So in M6, but K2zo has ‘go in.’

4 This appears to be another peak of the mythic Albfirs, pro-
bably in the west, as it is connected with Satavés, the western chief-
tain of the constellations (see Chaps. XXIV, 17, and II, 7). It is
the Av. Hukairya berezé, of Yas. LXIV, 14, Aban Yt. 3, 25, 96, Gés
Yt. 8, Mihir Yt. 88, Rashnu Yt. 24, Fravardin Yt. 6, Ram Yt. 15.

7 See Chap. XIII, 3-5.

® In AGharmazd Yt. 31 and Zamyad Yt. 2, 66, an Ushidh4o
mountain is mentioned as having many mountain waters around it,
but this seems to be a near neighbour of the Ushidarena mountain
(see ὃ 15). The details in the text correspond with the description
of the Hindva mountain, given in Tistar Yt. 32, thus: us Hindvad
paiti gardéid yé histaiti maidhim zrayanghé vouru-kashahé,
‘up on the Hindva mountain, which stands amid the wide-shored

D2

46 BUNDAHIS,

(khdn-dhin6), of the substance of the sky’, is ἐπ
the midst of the wide-formed ocean, so that its
water, which is from Hagar, pours down into it (the
ocean), 7. Kakéd-i-Déttik (‘the judicial peak’) is
that of the middle of the world, the height of a hun-
dred men, on which the Kinvar bridge? stands; and
they take account of the soul at that place. 8. The
Arezir ὃ ridge [of the Albdrz mountain] is a Ἐπὴν:
at the gate of hell, where they always hold the con-
course of the demons. 9. This also is said, that,
excepting Albdrz, the Aparsén‘ mountain is the

ocean ;’ and the Pahlavi name, Afisind6m, has probably arisen from
the us Hindvad of this passage, as suggested by Justi. (See
Chaps. XIII, 5, and XVIII, το, 11.)

1 The sky is considered to be a true firmament, or hard and
indestructible dome.

* The Kinvat6-peretu of the Avesta, mentioned even in the
G&thas. In the Pahlavi Vend. XIX, ror, it is stated that ‘they
pass across by the Kinvad bridge, whose two extremities are their
own heavenly angels, one stands at Aakad-i-Daitik, and one at
Albfirg;’ the former mountain seems not to be mentioned in the
Avesta, but the bridge is the path of the soul to the other world ;
if righteous the soul passes by it easily over Albis (the confines
of this world) into paradise, but if wicked it drops off the bridge
into hell.

8. See Vend. III, 23, XIX, 140. The words in brackets may
perhaps be inserted by mistake, but they occur in all MSS. exa-
mined, and there is nothing inconsistent with tradition in supposing
Arezfir to be the extreme northern range of the mythic Albfrs
which surrounds the earth, being the place where demons chiefly
congregate.

4 Justi adopts the reading Harparsén, which occurs in Kzo four
times out of eleven, but is corrected thrice. Windischmann suggests
that this mountain is the Av. skyata (or iskata) upairi-saéna of
Yas. X, 29, and Zamy4d Yt. 3, which the Pahlavi translator of the
Yasna explains as ‘the Parsén crag.’ It seems to be a general
name for the principal mountain ranges in the south and east of
Tran, as may be seen on comparing this passage and Chap. XXIV,

CHAPTER XII, 7-15. 37

greatest; the Apdrsén mountain they call the
mountain of Pars, and its beginning is in Sagastan?
and its end in Khdgistén. το. Mount Mans? is
great; the mountain on which Mandséihar was
born.

11. The remaining mountains have chiefly grown
from those; as it is said that the elevation (afs4rth)
of the districts had arisen most around those three
mountains®. 12, Mount Atraé‘ is in the middle
from Hamad4n to Khv4rizem, and has grown from
Mount Apérsén. 13. Mount [ind]5, which is on its
east, on the frontier of Tarkist4n, is connected also
with Apdrsén. 14. Mount Kaf® has grown from
the same Mount Aparsén. 15. Mount Adshdas-

28, with Chap. XX, 16, 17, 21, 22, where the Haro, Hétimand,
Marv, and Balkh rivers are said to spring from Mount Aparsén;
but its application to the southern range is perhaps due to the
etymological attempt, in the text, to connect it with Pars. The
Selections of Zad-sparam, VII, 7, have Xinfstén for Khdgtstan.

1 This name can also be read Sist4n.

2 In § 2 it is also called Zarid, but in Zamy4d Yt.1 Zeredhé and
Aredhé-manusha are mentioned as neighbouring mountains. The
word ‘great’ is omitted in M6.

3 That is, around the ranges of Albfirz, Aparsén, and M&nfs.

4 Perhaps intended for the Erezishé of Zamyad Yt. 2. The de-
scription would apply to any of the mountains near NisApfir.

5 This name is omitted in the MSS., but is taken from § 2 as
suggested by Justi. Perhaps it may be connected with ‘ the country
of Séni’ (Chap. XV, 29), which is explained as being Xtnist4n,
probably the land of Samarkand, which place was formerly called
Xin, according to a passage in some MSS. of Tabart’s Chronicle,
quoted in Ouseley’s Oriental Geography, p. 298.

® Not K4f, nor is it mentioned in the Pahlavi Vend. V, 57, as
supposed by Justi; the kaf kép 4r4yad of Spiegel’s edition of the
Pahlavi text being a misprint for kafaké parAyad, ‘it traverses a
fissure’ (see Haug’s Essays, 2nd ed. p. 326, note 2).

48 BUNDAHIS.

tar! is in Sagastén. 16. Mount Arezfr? is that
which is in the direction of Ardm. 17. The Padash-
khvargar? mountain is that which is in Taparistan
and the side of Gilan. 18. The Révand‘ mountain
is in Khfrds4n 5, on which the Barzin fire® was esta-
blished ; and its zame Révand means this, that z¢ is
glorious. 19. The Vadgés? mountain is that which
is on the frontier of the Vadgésians ; that quarter is
full of timber azd full of trees. 20, The Bakyitr®
mountain is that which Frasiyav of Tar used as a
stronghold, and he made his residence within z¢;
and zz the days of Yim® a myriad towns and cities
were erected on its pleasant avd prosperous ter-
ritory. 21. Mount Kabed-sikaft (‘very rugged’)

' ' The Av. Ushi-darena of Yas. I, 41, 11, 54, III, 55, IV, 45,
XXII, 31, XXV, 22, Adharmazd Yt. 31, Zamy4d Yt. 0, 2, 97.

? Called Arezfr-bfm in § 2, which name stands for the sixth
and seventh mountains, Erezuré and Bumyéd, in Zamydad Yt. 2.
The land of Arfim was the eastern empire of the Romans.

5 Evidently the mountain range south of the Caspian, now called
Albfirs; but whether this actual Albfirz is to be considered a part
of the mythic Albfrz is not very clear.

‘The Av. Raévaus, ‘shining,’ of Zamyad Yt. 6. It is also
called the Ridge of Vistdsp (see ὃ 34).

5 Or, ‘the east.’ ® See Chap. XVII, 8.

1 The Av. Vaiti-gaés6, the twelfth mountain in Zamyéd Yt. 2;
Badghés in Persian.

5 In ὃ 2 it is Bakyir, which Justi thinks is another name for
Mount Darspét (‘white poplar’); the latter name not being re-
peated here makes this supposition probable.

5 K2o has rfim and M6 has lanman, but both explained by
the P4z. gloss Yim, which is also the reading of the Paz. MSS. If
the gloss be rejected the most probable translation would be, ‘ and
in our days Shatré-ram (or r&misn), the victorious, erected on it a
myriad towns and cities.’

1° Windischmann suggests that this may be intended for the Av.
skyata or iskat4 mentioned in the note on Aparsén in ὃ 9.

CHAPTER XII, 16--28. 39

is that in P&rs, out of the same Mount Apéarsén.
22. Mount Siy4k-hémand (‘being black’) axd@ Mount
Vafar-hmand (‘having snow’)}, as far as their
K4vdl borders, have grown out of it (Aparsén)
towards the direction of Kind. 23. The Spend-
y4d? mountain is in the circuit (var) of Révand®.
24. The Kéndrésp‘ mountain, on the summit of
which is Lake Sévbar δ, is in the district (or by the
town) of Tas. 25. The Kondrd4s* mountain is in
Airan-vég. 26. The Asnavand’? mountain is in
Ataré-patakan. 27. The Réoyisn-hémand ® (‘having
growth’) mountain is that on which vegetation has
grown.

28. Whatever® mountains are those which are in
every place of the various districts ad. various

* The Av. Sy4maka and Vafrayau of Zamy4d Yt. 5; and pro-
bably the Siyah-k6h and Saféd-k6h of Afghanistan. With regard
to Kind, see the note on ὃ 13. The former mountain is called
Siyaék-mfii-mand, ‘having black hair,’ in ὃ 2, which is certainly a
more grammatical form than Sty4k-hémand.

? The Av. Spemté-data of Zamy4d Yt. 6.

8 The term var often means ‘lake,’ but we are not informed of
any Lake Révand, though a mountain of that name is described in
§ 18; so it seems advisable to take var here in its wider sense of
‘enclosure, circuit, district.’

* The Av. Kadrva-aspa of Zamy4d Yt. 6.

5 See Chap. XXII, 3. All MSS. have Sébar here.

5 If the circumflex be used in Pahlavi to indicate not only the
consonant d, but also the vowel ἢ, ἃ when it follows a vowel, as
seems probable, this name can be read K6fras; in any case, it is
evidently intended for the Av. Kaoirisa in Zamy4d Yt. 6. It is
written K6ndras in ὃ 2.

7 The Av. Asnavau of Zamy4d Yt. 5, Atash Nydy. 5, Siréz. 9.
See also Chap. XVII, 7.

® The Av. Raoidhité, the eighth mountain of Zamy4d Yt. 2.

5. So in M6 and the Paz. MSS., but Ko has, ‘The country
mountains.’

40 BUNDAHIS.

countries, and cause the tillage avd prosperity there-
in, are many 2% name and many zm number, and
have grown from these same mountains. 29. As
Mount Ganavad, Mount Asparég, Mount P4hargar,
Mount Dimdvand, Mount Ravak, Mount Zarin,
Mount Gésbakht, Mount D4vad, Mount Migin, and
Mount Marak?, which have all grown from Mount
Aparsén, of which the other mountains are enume-
rated. 30. For the Davad? mountain has grown
into Khigistan likewise from the Aparsén mountain.
31. The Dim4vand* mountain is that in which
Bévar4sp is bound. 32. From the same Padashkh-
vargar mountain unto Mount Kamts‘, which they
call Mount Madéfryad (‘Come-to-help’) — that in
which Vistésp routed Arg&asp—is Mount Mtyan-i-
dast (‘mid-plain’)5, azd was broken off from that
mountain there. 33. They say, in the war of the reli-
gion, when there was confusion among the Iranians
it broke off from that mountain, avd slid down zx¢o
the middle of the plain; the Iranians were saved by

1 This list is evidently intended to include the chief mountains
known to the author of the Bundahis, which he could not identify
with any of those mentioned in the Avesta.

2 This is the Pazand reading of the name, on which very little
reliance can be placed; the Pahlavi can also be read DAnad, and it
may be the Deana mountain, 12,000 feet high, near Kaski-zard.

5. See Chap. XXIX, 9. This volcanic mountain, about 20,000
feet high and near Teheran, still retains this ancient Persian name,
meaning ‘wintry.’ It is the chief mountain of the Padashkhvargar
range, which the Bundahis evidently considers as an offshoot of
the Ap&rsén ranges,

4 The present name of a mountain between Nisapfr and the
desert.

5 The name of a place about midway between Astarabad and
Nis4pfir. This mountain is called Migin in ὃ 29, probably from a
place called Mezinan in the same neighbourhood.

CHAPTER ΧΙ, 29—XIII, I. 41

it, and it was called ‘Come-to-help’ by them. 34.
The Gand4vad! mountain is likewise there, on the
Ridge of Vistasp (pdst-i Vist&span)? at the abode
of the Barzin-Mitré fire, nine leagues (parasang) to
the west. 35. RAvak Bisan® is in Zravakad; this
place, some say, is Zravad, some call z¢ Bisan, some
Kalak; from this the road of two sides of the moun-
tain is down the middle of a fortress; for this reason, |
that is, because it is there formed, they call Kalak
a fortress; this place they also call within the land
of Sarak. 36. Mount Asparég‘ is established from
the country of Lake Aééast® unto Pars. 37. PAhar-
gar (‘the Pahar range’) is in Khdras4n. 38. Mount
Marak® is in Laran. 39. Mount Zartn is in Tarkts-
tan. 40. Mount Bakht-tan? is in Spahan.

41. The rest, apart from this enumeration, which
they reckon as fostering hills of the country in the
religion of the Mazdayasnians, are the small hills,
those which have grown piecemeal in places.

CuHapTer XIII.

1. On the nature of seas it says in revelation, that
the wide-formed ocean keeps one-third of this earth
on the south side of the border of Albfrz*, axd so

1 The Pers. Kan4bad, or Gundbad, is near Gumin.

? Another name for Mount Révand (δ 18). See Chap. XVII, 8.

5. Probably in Kirm4n.

* The mountain ranges of western Persia, including the Mount
Zagros of classical writers.

5 See Chap. XXII, 2.

5 Probably the Merkhinah range in northern Larist4n.

1 The Bakhtiy4rf range in the province of Ispahan. ;

* Or perhaps better thus: ‘the wide-formed ocean is in the

42 BUNDAHIS.

wide-formed is the ocean that the water of a thou-
sand lakes is held by it, such as the source Arédviv-
sir}, which some say is the fountain lake. 2. Every
particular lake is of a particular kind?, some are
great, and some are small; some are so large that
a man with a horse might compass ¢4em around in
forty days*, which is 1700 leagues (parasang) in
extent.

3. Through the warmth and clearness of the
water, purifying more than other waters, everything
continually flows from the source Arédvivsdr. 4. At
the south of Mount Albdrz a hundred thousand
golden channels are there formed, avd that water
goes with warmth and clearness, through the chan-
nels, on to Hagar the lofty‘; on the summit of that
mountain is a lake®; into that lake it flows, becomes
quite purified, and comes back through a different
golden channel. 5. At the height of a thousand
men an open golden branch from that channel is
connected with Mount Adsindém * amid the wide-
formed ocean; from there one portion flows forth to
the ocean for the purification of the sea, avd one
portion drizzles in moisture upon the whole of this
earth, and all the creations of Atharmazd acquire

direction of the south limit of Albfirz, amd possesses one-third of
this earth.’

1 The Av. Ardvi sQra of Abin Yt. 1, &c.

3 Literally, ‘for every single lake shere ἐς a single kind;’ but
we may perhaps read 14, ‘not,’ instead of the very similar rf,
‘for, and translate as follows: ‘every single lake is not of one
kind;’ which expresses very nearly the same meaning.

83. Compare Abdn Yt. ror.

4 See Chap. XII, 5.

δ Lake Urvis (see Chap. XXII, rt).

® See Chaps. XII, 6, and XVIII, το, 11.

CHAPTER XIII, 2-II. 43

health from it; and it dispels the dryness of the
atmosphere.

6. Of the salt seas three are principal, ad twenty-
three are small. 7. Of the three which are principal,
one is the Pfitik, one the Kamrfid, and one the
Sahi-bdn. 8. Of all three the Pitik! is the largest,
in which is a flow and ebb, on the same side as the
wide-formed ocean, avd it is joined to the wide-
formed ocean. 9. Amid this wide-formed ocean, on
the Patik side, it has a sea which they call the Gulf
(var) of Satavés%. το. Thick and salt the stench ὃ
wishes to go from the sea Pfitik to the wide-formed
ocean; with a mighty high wind therefrom, the Gulf
of Satavés drives away whatever is stench, and
whatever is pure and clean goes into the wide-
formed ocean and the source Arédvivsdr; and that
flows back a second éme to Pattk*, 11. The con-
trol® of this sea (the Pdtik) is connected with the

‘ The Av. Phitika of Vend. V, 52, 57, and evidently the Persian
Gulf.

? So called from the constellation Satavés (δ 12), see Chap. II, 7.
The details given in the text are applicable to the Gulf and Sea
of ’Uman, the Arabian Sea of Europeans. The description of
this Gulf, given in the Pahl. Vend. V, 57, which is rather obscure,
is as follows: ‘In purification she impurities flow, in the purity
of water, from the sea Pftik into the wide-formed ocean; at the
southernmost side ‘he wa/er stands back in mist, and the blue body
of Satavés stands back around it. Pfittk stands ον from the side
of Satavés, this is where ἡ ἐς. From which side it stands is not
clear to me. The water comes to Satavés through the bottom;
some say that it traverses a fissure.’

5. Perhaps a better reading would be stfirg sQir-i géndakth,
‘the intense saltness which is stench.’ The author appears to have
had some vague idea of the monsoon.

4 Or, perhaps, ‘ the other (the stench) flows back to Pattk.’

δ᾽ Reading band; but it may be bdd, ‘consciousness, sensi-
tiveness,’

44 BUNDAHIS.

moon and wind; it comes again azd goes down, in
increase and decrease, because of her revolving.
12. The control? also of the Gulf of Satavés is
attached to the constellation Satavés, in whose pro-
tection are the seas of the southern quarter, just as
those on the northern side are in the protection of
Hapték-ring*. 12. Concerning the flow and ebb it
is said, that everywhere from the presence of the
moon two winds continually blow, whose abode is in
the Gulf of Satavés, one they call the down-draught,
and one the up-draught; when the up-draught blows
zt ἐς the flow, and when the down-draught blows it
is the ebb*, 14. In the other seas there is nothing
of the nature of a revolution of the moon therein,
and there are no flow and ebb. 15. The sea of
Kamrfd*‘ is that which they pass by, in the north,
in Taparistan ; that of Sahi-bin® is in Ardm.

16. Of the small seas that which was most whole-

1 See p. 43, note 5.

2 See Chap. II, 7.

5 This is not a confused attempt to explain the tides as the effect
of the land and sea breezes, as might be suspected at first, but is a
reasonable conclusion from imaginary facts. Assuming that the
wind always blows eastward and westward from the moon, it fol-
lows that as the moon rises an easterly wind must blow, which may
be supposed to drive the flood tide westward into the Persian Gulf;
until the moon passes the meridian, when the wind, changing to
the west, ought to drive the ebb tide eastward out of the Gulf,
thus accounting for one flow and ebb every day, dependent on the
position of the moon.

4 Evidently the Caspian, which lies north of Taparfstan, a pro-
vince including part of M4zendaran.

5 Or perhaps Gahif-b(in, meaning probably the Mediterranean or
Euxine, if not both of them; the author appears merely to have
heard of the existence of such a sea in Asia Minor (Aram). In the
Selections of Zad-sparam, VI, 14, it is called Géhan-bfin.

CHAPTER XIII, Τ2--ΧΙΝ, 2. 45

some! was the sea Kydnsth 5, such as is in Sagas-
t4n; af first, noxious creatures, snakes, and lizards
(vazagh) were not in 7, and the water was
sweeter ¢han in any of the other seas; later (dadt-
gar) 2¢ became salt; at the closest, on account of the
stench, it is not possible to go so near as one league,
So very great are the stench and saltness through the
violence of the hot wind. 17. When the renovation
of the universe occurs it will again become sweet?,

CHAPTER XIV,

1. On the nature of the five classes of animals
(g5spend) it says in revelation, that, when the
primeval ox passed away‘, there where the marrow
came out grain grew up® of fifty and five species,
and twelve® species of medicinal plants grew ; as it
says, that out of the marrow is every separate crea-
ture, every single thing whose lodgment is in the
marrow”. 2. From the horns avose peas (migtk),

1 Comparing nfstfim with Pers. nist, ‘ healthy.’

3 The Av. Kasu of Vend. XIX, 18, and Zamy4d Yt. 66, 92 (see
also Chaps. XX, 34, and XXI, 7). A brackish lake and swamp now
called Hamfn, ‘the desert,’ or Zarah, ‘ the sea,’ and which formerly
contained fresher water than it does now.

5 The MSS. here add the first sentence of Chap. XX, and
there is every reason to believe that Chaps. XX-XXII originally
occupied this position, between XIII and XIV, (see the list of the
contents of TD in the Introduction.)

4 See Chaps. IV, 1, and X, 1.

5 All MSS. have lakhv4r, ‘again, but this is probably a blunder
for 1414, ‘ up.’

δ. K2o has ‘fifteen’ here, but ‘twelve’ in Chaps. X, 1, and
XXVII, 2.

™ Kzo has ‘of every single thing the lodgment is in the
marrow.’

46 BUNDAHIS.

from the nose the leek, from the blood the grape-
vine! from which they make wine—on this account
wine abounds with blood—from the lungs the rue-
like herbs, from the middle of the heart? thyme for
keeping away stench, azd every one of the others
as revealed in the Avesta.

3. The seed of the ox was carried up to the moon
station®; there it was thoroughly purified, and pro-
duced the manifold species of animals‘. 4. First,
two oxen, one male and one female, and, afterwards,
one pair of every single species was let go into the
earth, ad was discernible in Afran-vég for a Hasar
(‘mile’), which is like a Parasang (‘league ’)*; as it
says, that, on account of the valuableness of the ox,
it was created twice, one time as an ox, and one
time as the manifold species of animals. 5. A thou-
sand days and nights they were without eating, and
first water and afterwards herbage (afrvar) were
devoured by them.

6. And, afterwards, the three classes (kardak) of
animals were produced therefrom, as it says that
first were the goat and sheep, and then the camel

1 Probably kadGik-i raz may mean ‘the pumpkin and grape.’

? Reading dil; but the word may also be read sar, ‘the head,’
or jigar, ‘the liver.’

5 See Chap. X, 2.

‘ This translation suits both text and context very well, but
géspend pfr-sardak is evidently intended for the Av. ρᾶυς
pouru-saredh6, ‘the ox of many species,’ of Mah Yt. 0, 7, and
Siréz. 12.

5 Reading mfin δὲ parasang hum4né4k; if 3 be read for δὲ
the translation must be, ‘three of which are like a Parasang,’ for
a HAsar cannot be equal to three Parasangs (see Chaps. XVI, 7,
and XXVI). The phrase in the text probably means merely that
a HAsar is a measure for long distances, just as a Parasang is.

CHAPTER XIV, 3-13. 47

and swine, and then the horse and ass. 7. For,
first, those suitable for grazing were created there-
from, those are now kept in the valley (laf); the
second created were those of the hill summits (sar-
i déz)}, which are wide-travellers, azd habits (niha-
dak) are not taught to them by hand; the third
created were ¢hose dwelling in the water.

8. As for the genera (khad finak), the first genus
is that which Aas the foot cloven in two, and zs suit-
able for grazing; of which a camel larger than a
horse is small azd new-born. 9. The second genus
‘is ass-footed, of which the swift® horse is the largest,
and the ass the least. το. The third genus is that
of the five-dividing paw, of which the dog is the
largest, and the civet-cat the least. 11. The fourth
genus is the flying, of which the griffon of three
natures ὃ is the largest, and the chaffinch ‘ the least.
12. The fifth genus is that of the water, of which
the Kar fish δ is the largest, and the Nemadu " the
least.

13. These five genera are apportioned out into

1 Justi reads gfrisa&, the Av. gairisha46, ‘ mountain-frequent-
ing,’ of Tistar Yt. 36; but this is doubtful.

3 Pahl. zibal = Pers. zibal. ©

5 The Paz. sin-i se avin4 is the Pahl. sén-i 3 khadfinak of
Chap. XXIV, 11, 29, the Sin bird or Stmurgh of Persian legends,
the Av.saéna. The word avin4 is a P&z. misreading either of
4inak, ‘kind, sort,’ or of angan4k, ‘dividing.’ The mixture of
P4zand and Pahlavi in this and some other chapters is rather per-
plexing, but the Pazand misreadings can usually be corrected after
transliterating them back into Pahlavi characters.

* Reading va taru (Pers. tar).

δ See Chaps. XVIII, 3, and XXIV, 13.

* If this Pazand word be written in Pahlavi letters it may be
read va magan, which may stand for va magil, ‘and the leech;’
but this is very uncertain,

48 BUNDAHIs.

two hundred and eighty-two! species (sardak).
14. First are five species of goat, the ass-goat *, the
milch-goat, the mountain-goat, the fawn, azd the
common goat. 15. Second, five species of sheep,
that with a tail, that which has no tail, the dog-
sheep, the wether, azd the Karisk sheep, a sheep
whose horn is great; it possesses a grandeur? like
unto a horse, avd they use z¢ mostly for a steed
(bara), as it is said that MAndséthar kept a Karisk
as a steed. 16. Third, two species of camel, the
mountain one and that suitable for grazing ; for one
is fit to keep in the mountain, avd one in the plain;
they are one-humped and two-humped. 17. Fourth,
fifteen species of ox, the white, mud-coloured 4, red,
yellow, black, azd dappled, the elk, the buffalo,
the camel-leopard ox, the fish-chewing® ox, the
Fars ox, the Kagau, and other species of ox.
18. Fifth, eight species of horse, the Arab, the
Persian, the mule δ, the ass, the wild ass (gér), the
hippopotamus (asp-i Avi), avd other species of
horse. 19. Sixth, ten species of dog, the shepherd’s
dog, the village-dog which is the house-protector,
the blood-hound, the slender hound’, the water-

1 K2o alone has 272 (see Chap. X, 3).

3 The khar-bfiz (see Chap. XXIV, 2).

* Supposing se koh to be a P&z. misreading of Pahl. sukth.
Justi’s translation is: ‘it inhabits the three mountains, like the
horse.’

4 Paz. ashgun is evidently for Pahl. hasgfin.

δ᾽ Transcribing the Paz. mahi khu ush4n.into Pahlavi it may
be read m4hikan-khvash4n (khash4n?).

5 Instead of these first three species M6 has ‘ the white, black,
yellow, bay, and chestnut.’ K2zo omits ‘the ass’ by mistake.

7 These first four species are the Av. pasus-haurvd, vis-
haurvé, véhunazgé, and taurund of Vend. V, 92-98, XIII,
21, 26-74, I17, 164, 165.

CHAPTER XIV, 14--22. 49

beaver! which they call the water-dog, the fox, the
ichneumon (rdsu), the hedgehog which they call
‘ thorny-back,’ the porcupine *, avd the civet-cat; of
which, two species are those accustomed ὃ to bur-
rows, one the fox avd one the ichneumon; and those
accustomed to jungle are such as the porcupine
which has spines on z¢s back, and the hedgehog
which is similar. 20. Seventh, five species of the
black * hare; two are wild species, one dwelling
in a burrow’ and one dwelling in the jungle.
21. Eighth, eight species of weasel; one the mar-
ten, one the black marten, the squirrel, the Bez
ermine *, the white ermine, azd other species of
weasel. 22. Ninth, eight species of musk azzmals ;
one is that which is recognised by 7¢s musk’, one

1 The Av. bawris up4p6 of Aban Yt. 129.

? The word indra has usually been taken as a Pz. misreading
of the Pahl. afdrak (Av. udra, ‘otter,’ of Vend. XIII, 48, 167,
169, XIV, 2), but this would be more probably read andra.
The Pahl. sfigar, ‘porcupine,’ is just as likely to be misread
indra, and its meaning suits the context better.

® The Paz. 4mokhtesn, which is an ungrammatical form, is
evidently a misreading of the Pahl. Amfkhtag4n.

* Kzo has sey4, M6 has zy4gi hest. Perhaps some old copyist
has corrected siy4k-g6sh into khar-gésh, and so both the epi-
thets have crept into the text, the word ‘ black’ being superfluous.

5 Reading khan-mA4nist, the Paz. khu being an obvious mis-
reading of khan.

* The P4z. bez is written bedh in the Pazand MS. (the z in
M6 being shaped something like dh), and Justi supposes it repre-
sents the Arabic abyadh or baidh4, ‘white,’ and is explained by
the Pers. sapéd, ‘white,’ which follows; but there is nothing in
the text to indicate that the second name is an explanation of the
first. It is more probable that bez represents the Pers. big4d,
‘reddish, rufous, variegated,’ an epithet quite applicable to the
ermine in its summer fur.

7 Or, ‘is known as the musk animal,

[5] E

50 BUNDAHIS.

the musk azzmal with a bag in which is their
pleasant scent, the Bis-musk! which eats the Bis-
her, the black musk which is the enemy of the ser-
pent ¢/at ἐς numerous in rivers, avd other species of
musk anzimals. 23. Tenth, one hundred and ten
species of birds; flying creatures (vey=v4i) such
as the griffon bird?, the Karsipt, the-eagle, the
Kahrk4s‘ which they call the vulture, the crow,
the Arda, the crane, azd the tenth® is the bat.
24. There are two of them which have milk in the
teat and suckle ¢hezr young, the griffon bird and the
bat which flies in the night; as they say that the
bat is created of three races (sardak), the race
(Ayina) of the dog, the bird, avd the musk animal;
for it flies like a bird, has many teeth like a dog,
and is dwelling in holes like a musk-rat. 25. These
hundred and ten species of birds are distributed into
eight groups (khaddtnak), mostly 85 scattered
about as when a man scatters seed, avd drops the
seed in Azs fingers to the ground, large, middling,
and small. 26. Eleventh 8, fish were created of ten

' A kind of musk-rat; the bis it eats is said to be the Na-
pellus Moysis.

2 Pahl. sénd mfrfk, the sfmurgh of Persian tradition, and
Av. mereghé saéné of Bahram Yt. 41. :

5 See Chap. XIX, 16. “ See Chap. XIX, 25.

δ᾽ Counting the ‘flying creatures’ and ‘the vulture’ as distinct
species, ‘the bat’ is the tenth. It has been generally supposed
that we should read ‘ eleventh,’ and consider the bats as an eleventh
group, especially as the MSS. call the next group (the fish) the
“twelfth ;’ but this view is contradicted by the remarks about the
bats being mingled with those about the birds, and also by Zaéd-
sparam in his Selections, Chap. IX, 14 (see App. to Bund.), not
mentioning any group of bats among the other animals.

6 All the MSS. have ‘twelfth,’ but they give no ‘eleventh’ nor
‘thirteenth,’ though they have ‘fourteenth’ in § 29. These irre-

CHAPTER XIV, 23-29. 51

species; first, the fish Ariz}, the Arzuva, the Ar-
zukaé, the Marzuka4, azd other Avesta names 2.
27. Afterwards, within each species, species within
species are created, so the total is two hundred and
eighty-two species 5,

28. Of the dog they say that out of the star
station, that is, away from the direction of the con-
stellation Hapt6k-ring, was given to him further by
a stage (yégist)* than to men, on account of zs
protection of sheep, avd as associating with sheep
and men; for this the dog is purposely adapted δ,
as three more kinds of advantage are given to him
than fo man, he has his own boots, his own cloth-
ing*, and may wander about without self-exertion.
29. The twelfth’ is the sharp-toothed beast of

gularities seem to indicate that part of this chapter has been omitted
by some old copyist.

1 See Chaps. XVIII, 5, and XXIV, 13.

* None of these names are found in the portion of the Avesta
now extant.

5. Kzo alone has 272 (see Chap. X, 3). The actual total
number of species mentioned is’ 186, leaving ninety-six for the
“species within species.’ Z&d-sparam in his Selections, Chap. IX,
14, differs from the numbers given in the text merely in giving ten
species of ox, instead of fifteen; so the total of his details is 181,
leaving ro1 sub-species to make up his grand total of 282 (see
App. to Bund.)

‘ A ydédgist (compare Sans. yogana) was probably from fifteen
to sixteen English miles, as it consisted of sixteen hAsar, each
of one thousand steps of the two feet (see Chap. XXVI, 1). This
sentence seems to imply that on account of the useful qualities
of the dog he has a part of the lowermost grade of paradise
allotted to him, further from the demon-haunted north than that
allotted to the men whose inferior order of merit does not entitle
them to enter the higher grades of paradise.

5 Reading 4hang-hémand, ‘having a purpose.’

5 Compare Vend. XIII, 106,

7 All the MSS. have ‘ fourteenth,’ but they give no ‘ thirteenth,’

E 2

52 BUNDAHIS.

which the leader of the flock is in such great fear,
for that flock of sheep is very badly maintained
which has no dog.

30. Adharmazd said when the bird VAresha! was
created by him, whzch is a bird of prey, thus: ‘Thou
art created by me, O bird V4resha! so that my vexa-
tion may be greater than my satisfaction with thee,
for thou doest the will of the evil spirit more than
that of me; like the wicked man who did not be-
come satiated with wealth, thou also dost not
become satiated with the slaughter of birds; but if
thou be not created by me, O bird Varesha! thou
wouldst be created by him, the evil spirit, as a
kite? with the body of a Varpa*, by which no
creature would be left alive.’

31. Many animals are created in all these species
for this reason, that when one shall be perishing
through the evil spirit, one shall remain.

CHAPTER XV.

1. On the nature of men it says in revelation,
that Gayémard, in passing away‘, gave forth seed ;
that seed was thoroughly purified by the motion of

1 No doubt ‘a hawk’ (Pers. νᾶ δῇ or b&sah), as mentioned by
Justi; Av. vare would become v4 or ba in Persian.

3 Compare gfirtk with Pers. varik, varka, vark&k, varkak,
varg4h, ‘an eagle, falcon, kite, or hawk.’

5. Transcribing the Paz. varpa @yi into Pahlavi we have
varpak-aé, which is very nearly the same in form as varféak-aé,
‘a hut or cottage’ (Pers. gurifah-€); so the formidable bird
which the evil spirit might have created was ‘a kite with a body
like a cottage.’

* See Chap. IV, 1.

CHAPTER XIV, 30-XV, 4. 53

the light of the sun, and Néryésang ? kept charge of
two portions, and Spendarmad®? received one por-
tion. 2. And zm forty years, with the shape of a
one-stemmed Rivds-p/ant*, and the fifteen years of
zts fifteen leaves, Matré and Matréy46‘ grew up
from the earth in such a manner that their arms
rested behind on ¢hety shoulders (désh), and one
joined to the other they were connected together
and both alike. 3. And the waists of both of them
were brought close avd so connected together that it
was not clear which is the male and which the female,
and which is the ove whose living soul (nism6) of
Atharmazd is not away® 4. As it is said thus:
‘Which is created before, the soul (nism6) or the
body? And Adharmazd said that the soul is
created before, and the body after, for him who was

1 Av. Nairyé-sangha of Yas. XVI, 68, LXX, 92, Vend. XIX,
111, 112, XXII, 22, &c.; the angel who is said to be Adharmazd’s
usual messenger to mankind.

3 The female archangel who is supposed to have special charge
of the earth (see Chap. I, 26).

5 A plant allied to the rhubarb, the shoots of which supply an
acid juice used by the Persians for acidulating preserves and drinks.

4 These names are merely variants of the Mashya and MAshyét
of the latter part of this chapter (nom. dual, m. and ἔ,, of Av.
mashya, ‘mortal’). This is shown by the Pandn4émak-i Zarattst,
saying: ‘and my human nature is from Matréth and Matr6-
y4dith, from which first generation and seed from GAyémard I
have sprung.’ And the names are also found in the more Persian
forms Maharth and Maharfyaéyih (see the note to § 22). Windisch-
mann considered the meaning to be that ‘they grew up on the day
Mitré of the month Mitré,’ that is, the sixteenth day of the seventh
month of the Parsi year; this is not confirmed, however, by Zad-
sparam in his Selections, Chap. X, 4 (see App. to Bund.)

5 That is, whether they had souls or not. That nismé is the
Huzvaris for rfban, ‘soul,’ appears clearly in ὃ 4, where both
words are used for the same thing.

54 BUNDAHIS.

created; it is given into the body that it may pro-
duce activity, and the body is created only for
activity;’ hence the conclusion is this, that the soul
(rdb4n) is created before and the body after.
5. And both of them changed from the shape of a
plant into the shape of man, and the breath (η15 πιὸ)
went spiritually into them, which is the soul (rib4n);
and now, moreover, in that similitude a tree had
grown up whose fruit was the ten varieties of
man},

6. Atharmazd spoke to Mashya and Mashyédt
thus: ‘You are man, you are the ancestry of the
world, and you are created perfect in devotion? by
me; perform devotedly the duty of the law, think
good thoughts, speak good words, do good deeds,
and worship no demons!’ 7. Both of them first
thought this, that one of them should please the
other, as he is a man for him; and the first deed
done by them was this, when they went out they
washed* themselves thoroughly; and the first
words spoken by them were these, that Adharmazd
created the water and earth, plants and animals, the
stars, moon, and sun, and all prosperity whose
origin and effect are from the manifestation of
righteousness*, 8. And, afterwards, antagonism
rushed into their minds, and their minds were

1 This evidently refers to another tree, which is supposed to have
produced the ten varieties of human monstrosities (see § 31).

, ἢ This would be a translation of the Avesta phrase, ‘the best of
Armaiti (the spirit of the earth).’

5 Comparing mégtd with Pers. magid; but the verb is very am-
biguous, as it may mean, ‘they feasted themselves,’ or ‘they made
water.’ :

* The last phrase appears to be quoted from the Pahlavi Had6kht
Nask, I, 2.

CHAPTER XV, 5-13. 55

thoroughly corrupted, and they exclaimed that the
evil spirit created the water and earth, plants and
animals, avd the other things as aforesaid. 9. That
false speech was spoken through the will of the
demons, and the evil spirit possessed himself of this
first enjoyment from them; through that false
speech they both became wicked, and their souls
are in hell until the future existence.

1o. And they had gone thirty days without food},
covered with clothing of herbage (giy4h); and after
the thirty days they went forth into the wilderness,
came to a white-haired goat, and milked the milk
from the udder with their mouths. 11. When they
had devoured the milk M4shya sazd to M4shyédt
thus: ‘My delight was owing to it when I had not
devoured the milk, and my delight is more de-
lightful now when it is devoured by my vile body.’
12. That second false speech enhanced the power
of the demons, and the taste of the food was taken
away by them, so that out of a hundred parts one
part remained.

13. Afterwards, in another thirty days and nights
they came to a sheep, fat? axd white-jawed, and
they slaughtered z¢; and fire was extracted by them
out of the wood of the lote-plum? and box-tree,
through the guidance of the heavenly angels, since ᾿
both woods were most productive of fire for them ;

1 Reading akhfrisn instead of the khfrisn of all MSS. which
is hardly intelligible. Perhaps 4v-khfrisn, ‘drinking water,’ ought
to be read, as it is alluded to in Chap. XXX, 1.

3 Comparing gefar with Av. garewa and Pers. garb, but this
identification may not be correct.

5 The kfinar, a thorny tree, allied to the jujube, which bears a
small plum-like fruit.

56 BUNDAHIS.

and the fire was stimulated by their mouths; and
the first fuel kindled by them was dry grass, kendar,
lotos, date palm leaves, azd myrtle ; and they made
a roast of the sheep. 14. And they dropped three
handfuls of the meat into the fire, azd said: ‘ This is
the share of the fire?.’ One piece of the rest they
tossed to the sky, avd said: ‘This is the share of
the angels.’ A bird, the vulture, advanced and
carried some of it away from before ¢kem, as a dog
ate the first meat. 15. And, first, a clothing of
skins covered them; afterwards, it is said, woven
garments were prepared from a cloth woven? in the
wilderness. 16. And they dug out a pit in the
earth, and iron was obtained by them and beaten
out with a stone, and without a forge they beat out
a cutting edge* from it; and they cut wood with
it, and prepared a wooden shelter from the sun
(pés-khar).

17. Owing to the gracelessness which they prac-
tised, the demons became more oppressive, and they
themselves carried on unnatural malice between
themselves; they. advanced one against the other,
and smote and tore ¢her hair and cheeks‘.
18. Then the demons shouted out of the darkness

1 Most of this sentence is omitted in K2o by mistake.

3 Reading khés-1-i tad, which Pahlavi words might be easily
misread ash4bé tad, as given in Pazand in the text. That PAz.
tadha stands for Pahl. tadak (Pers. tadah, ‘spun, woven’) is
quite certain.

5 Or ‘an axe,’ according as we read tékh ortash. The order
of the foregoing words, bara tap4k-1, ‘ without a forge,’ appears
to have been reversed by mistake.

“ Reading réd as equivalent to Pers. rfif, ‘face,’ but it ought
to be réd. Perhaps the word is lft, ‘bare,’ and the translation
should be, ‘ tore kerr hair bare.’

CHAPTER XV, 14-24. 57

thus: ‘You are man; worship the demon! so that
your demon of malice may repose. 19. M4shya
went forth and milked a cow’s milk, azd poured z¢
out towards the northern quarter; through that the
demons became more powerful, and owing to them
they both became so dry-backed that in fifty win-
ters they had no desire for intercourse, and though
they had had intercourse they would have had no
children. 20. And on the completion of fifty years
the source of desire arose, first zz MAshya and then
zm Mashyét, for MAshya said to MA4shyét thus:
‘When I see thy shame my desires arise.’ Then
Mashyét spoke thus: ‘ Brother Mashya! when I
see thy great desire I am also agitated'.’ 21. After-
wards, it became their mutual wish that the satis-
faction of their desires should be accomplished, as
they reflected thus: ‘Our duty even for those fifty
years was this.’

22. From them was born in nine months a pair,
male and female ; avd owing to tenderness for off-
spring? the mother devoured one, and the father one.
23. And, afterwards, Atharmazd took tenderness
for offspring away from them, so that ome may
nourish a child, and the child may remain.

24. And from them arose seven pairs, male and

1 This is merely a paraphrase of the original.

* Or, ‘the deliciousness of children’ (shirtnth-i farzand).
Justi has, ‘owing to an eruption on the children the mother de-
serted one,’ &c.; but the legend of devouring the first children is
still more clearly mentioned in the Pahlavi Riv4yat, which forms
the first book of the D&distan-i Dintk (preceding the ninety-two
questions and answers to which that name is usually applied) as
follows: Maharth va Maharfy&6yth dasharam rAi nazdist6
farzand-i nafsman bara vastamfind, ‘Mashya and MAshydi,
through affection, at first ate up their own offspring.’

58 BUNDAHIS.

female, azd each was a brother and sister-wife ; and
from every one of them, in fifty years, children were
born, and they themselves died in a hundred years.
25. Of those seven pairs one was Siyakmak, the
name of the man, and Nasdk! of the woman; and
from them a pair was born, whose names were Fra-
vak of the man and Fravadkain of the woman.
26. From them fifteen pairs were born, every single
pair of whom became a race (sardak); and from
them the constant continuance of the generations
of the world arose.

27. Owing to the increase (z4yisn) of the whole
fifteen races, nine races proceeded on the back of
the ox Sarsaok *, through the wide-formed ocean,
to the other six regions (késhvar), and stayed
there; and six races of men remained in Khvantras.
28. Of those six races the name of the man of one
pair was Τὰ and of the woman Ta4zak, and they
went ¢o the plain of the TAzikan (Arabs); and of
one pair Héshyang ὃ was the name of the man and
Gdzak of the woman, and from them arose the
Alraénak4én (Iranians); and from one pair the M4-
zendarans‘ have arisen. 29. Among the number
(pavan aé mar) were those who are in the coun-

1 Or ‘ Vasak.’

* See Chaps. XVII, 4, XIX, 13; the name is here written
Srisaok in the MSS., and is a Pazand reading in all three places.

* Av. Haoshyangha of Abfn Yt. 21, Gés Yt. 3, Fravardin Yt.
137, Ram Yt. 7, Ashi Yt. 24, 26, Zamyad Yt. 26. His usual
epithet is paradh&ta (Pahl. pés-d&d), which is thus explained in
the Pahlavi Vend. XX, 7: ‘this early law (pés-d4dih) was this,
that he first set going the law of sovereignty.’ For this reason
he is considered to be the founder of the earliest, or Pésdadian,
dynasty. See Chaps. XXXI, 1, XXXIV, 3, 4.

4 The people of the southern coast of the Caspian, the M4z-
ainya daéva, ‘ Mazainyan demons or idolators,’ of the Avesta.

CHAPTER XV, 25-31. 59

tries of Sarak}, those who are in the country of
Anér 2, those who are in the countries of Tir, those
who are in the country of Salm which is Ardm,
those who are in the country of Sént, that which is
inistan, those who are in the country of Dat?, and
those who are in the country of Sind‘. 30. Those,
indeed, throughout the seven regions are all from
the lineage of Fravak, son of Styakmak, son of
MAshya.

31. As there were ten varieties of man 5, and
fifteen races from Fravdk, there were twenty-five
races all from the seed of Gayémard; the varieties
are such as those of the earth, of the water, the
breast-eared, the breast-eyed, the one-legged, those
also who have wings like a bat, ¢hose of the forest,
with tails, ad who have hair on the body*.

* Not Syria (which is Sfristan, see Chap. XX, 10), but the
Sfirfk of the Pahlavi Vend. I, 14, which translates Av. Sughdha,
the land east of the Oxus (see Chap. XX, 8). Windischmann reads
it as Paz, Erak.

3. Probably for Av. anairya, ‘non-Aryan,’ which seems specially
applied to the lands east of the Caspian.

5 The countries of Tir, Salm, Séni, and Daf are all mentioned
successively in Fravardin Yt. 143, 144, in their Avesta forms
Tdirya, Sairima, S4ini, and Dahi. The country of Tr was part
of the present Turkistan, that of Salm is rightly identified with
Arfim (the eastern Roman Empire, or Asia Minor) in the text; the
country of Séni (miswritten Sénd), being identified with Xintst&n,
was probably the territory of Samarkand, and may perhaps be
connected with Mount Aind (see Chap. XII, 2, 13); and the land
of Dat must be sought somewhere in the same neighbourhood.

4 Bactria or any part of north-western India may be intended ;
wherever Brahmans and Buddhists existed (as they did in Bactria)
was considered a part of India in Sasanian times.

5 Grown on a separate tree (see ὃ 5).

* Only seven varieties of human monsters are here enumerated,

60 BUNDAHIS.

Cuapter XVI.

1. On the nature of generation it says in revela-
tion, that a woman when she comes out from men-
struation, during ten days and nights, when they go
near unto her, soon becomes pregnant. 2. When
she is cleansed from her menstruation, azd when the
time for pregnancy has come, always when the seed
of the man is the more powerful a son arises from
it; when that of the woman is the more powerful, a
daughter; when both seeds are equal, twins and
triplets. 3. If the male seed comes the sooner, it
adds to the female, and she becomes robust; if the
female seed comes the sooner, it becomes blood, and
the leanness of the female avzses therefrom.

4. The female seed is cold and moist, and z¢s
flow is from the loins, and the colour is white, red,
and yellow; and the male seed is hot and dry, z¢s
flow is from the brain of the head, ad the colour is
white and mud-coloured (hasgfin). 5. All? the
seed of the females wfzch issues beforehand, takes a
place within the womb, and the seed of the males
will remain above it, azd will fill the space of the
womb; whatever refrains therefrom becomes blood
again, enters into the veins of the females, axd at
the time any one is born it becomes milk and

for the last three details seem to refer to one variety, the monkeys.
The Parsi MS. of miscellaneous texts, M7 (fol. 120), says, ‘The
names of the ten species of men are the breast-eyed, the three-eyed,
the breast-eared, the elephant-eared, the one-legged, the web-
footed, the leopard-headed, the lion-headed, the camel-headed,
and the dog-headed.’

1 M6 has ‘always.’

CHAPTER XVI, I—XVII, I. 61

nourishes him, as all milk arises from the seed of
the males, azd the blood is that of the females.

6. These four things, they say, are male, and
these female: the sky, metal, wind, azd fire are male,
and are never otherwise; the water, earth, plants,
and fish are female, avd are never otherwise; the
remaining creation consists of male and female.

7. As regards the fish? it says that, at the time of
excitement, they go forwards and come back in the
water, two and two, the length of a mile (hdsar),
which is one-fourth of a league (parasang), in the
running water; in that coming and going they then
rub ¢her bodies together, and a kind of sweat drops
out betwixt them, ad both become pregnant.

CuarTer XVII.

1. On the nature of fire it says in revelation, that
fire is produced of five kinds, namely, the fire
Berezi-savang ?, the fire which shoots up before AQ-
harmazd the lord; the fire Vohu-fry&n 3, the fire
which is in the bodies of men and animals; the fire
Urvazist*, the fire which is in plants; the fire

1 Keo has ‘the male fish,’ which is inconsistent with the pre-
ceding sentence.

3 These Avesta names of the five kinds of fire are enumerated
in Yas. XVII, 63-67, and the Pahlavi translation of that passage
interchanges the attributes ascribed to the first and fifth in the text,
thus it calls the first ‘the fire of sublime benefit in connection with
Varahran (Bahram).’ See also Selections of Z4d-sparam, XI, 1.

* ‘The fire of the good diffuser ( or offerer), that within the
bodies of men’ (Pahl. Yas. XVII, 64).

‘ «The fire of prosperous (or abundant) life, that within plants’
(Pahl. Yas. XVII, 65).

62 BUNDAHIS.

VAzist}, the fire which is in a cloud which stands
opposed to Spéngarg4k in conflict; the fire Spénist®,
the fire which they keep in use in the world, like-
wise the fire of V4ahram®’. 2. Of those five fires one
consumes both water and food, as that which is in
the bodies of men; one consumes water and con-
sumes no food, as that which is in plants, which live
and grow through water; one consumes food and
consumes no water, as that which they keep in use
in the world, and likewise the fire of Vahram; one
consumes no water and no food, as the fire VAzist.
3. The Berezi-savang is that in the earth and moun-
tains and other things, which‘ Aftharmazd created,
zm the original creation, like three breathing souls
(nism6); through the watchfulness and protection
due to them the world ever develops (vakhshéa).
4. And in the reign of Takhmérup*, when men
continually passed, on the back of the ox Sarsaok °,
from Khvaniras to the other regions, one night

1 ‘The fire V4zist, that which smites the demon Spengarg4’
(Pahl. Yas. XVII, 66). See Chap. VII, 12.

3. <The propitious fire which stands in heaven before Afhar-
mazd in a spiritual] state’ (Pahl. Yas. XVII, 67).

5 The Bahram fire, or sacred fire at places of worship.

4 M6 has min, instead of mfin, which alters the translation,
but not the meaning. This appears to be a different account of
the fire Berezi-savang to that given in ὃ 1, but it merely implies
that it is fire in its spiritual state, and the name can, therefore, be
applied to any natural fire which can be attributed to supernatural
agency, such as burning springs of petroleum, volcanic eruptions,
ignis fatuus, phosphorescence of the sea, &c.

® The second Pésd&dian monarch (see Chaps. XXXI, 2, 3,
XXXIV, 4).

® Written Srisaok in the MSS. in Chap. XV, 27; where it also
appears that the sea was ‘the wide-formed ocean.’ See likewise
Chap. XIX, 13.

CHAPTER XVII, 2--7. 63

amid the sea the wind rushed upon? the fireplace—
the fireplace in which the fire was, such as was pro-
vided in three places on the back of the ox—which
the wind dropped with the fire into the sea ; and all
those three fires, like three breathing souls, con-
tinually shot up in the place and position of the fire
on the back of the ox, so that it becomes quite
light, and the men pass again through the sea.
5. And in the reign of Yim? every duty was per-
formed more fully through the assistance of all those
three fires; and the fire Frébak® was established by
him at the appointed place (dad-g4s) on the Gad-
man-hémand (‘glorious’) mountain in Khvdrizem ¢,
which Yim constructed for them; and the glory of
Yim saves the fire Frébak from the hand of Dah4k®.
6. In the reign of King Vistasp, upon revelation
from the religion®, it was established, out of
Khvd4rizem, at the Réshan (‘shining’) mountain in
Ka4vulistén, the country of Kavul (K4bul), just as it
remains there even now.

7. The fire Gdsasp, until the reign of Kat-Khds-
réb’, continually afforded the world protection in
the manner aforesaid® ; and when Kat-Khisréb’ was

1 Compare staft with Pers. sitaftan, ‘to hasten.’

2 The third Pésdadian monarch (see Chaps. XXXI, 3, 4,
XXXIV, 4).

5. Also written Frébé, Fréb4, Frébak, or Fréb4g.

4 The Av. Hvairizem of Mihir Yt. 14, a province east of the
Caspian.

5 It is doubtful whether va gadman, ‘and the glory,’ or nismé,
“the soul, reason’ (see Chaps. XXIII, 1, XXXIV, 4), should be
read. And it may even be that ‘the fire Frébak saves the soul of
Yim,’ &c. For Dah&k see Chaps. XXXI, 6, XXXIV, 5.

5 Or, ‘upon declaration from revelation.’ .

7 Here written Kaf-Khfisr6bf.

5. In § 3. The ‘three breathing souls’ of spiritual fire are sup-

64 BUNDAHIS.

extirpating the idol-temples of Lake Aééast! it
. settled upon the mane of 4zs horse, and drove away
the darkness and gloom, and made ἐξ quite light, so
that they might extirpate the idol-temples; in the
same locality the fire Gdsasp was established at the
appointed place on the Asnavand mountain *.

8. The fire Barzin-Mitré, until the reign of King
Vistasp, ever assisted’, zz like manner, in: the world,
and continually afforded protection ; avd when the
glorified 4 Zaratfst was introduced to produce con-
fidence in the progress of the religion, King Vistasp
and ἀξ offspring were steadfast in the religion
of God*, and Vist&sp established ¢his fire at the
appointed place on Mount Révand, where they say
the Ridge of Vist4sp (pist-i Vistasp4n) is δ,

9. All those three fires are the whole body of the
fire of Vahram, together with the fire of the world,
and those breathing souls are lodged in them; a
counterpart of the body of man when it forms in the
womb of the mother, azd a soul from the spirit-
world settles within ἐξ, which controls the body while
living ; when that body dies, the body mingles with
the earth, ad the soul goes back to the spirit.

posed to be incorporated in its three earthly representatives, the
fires Frébak, GQsasp, and Barsin-Mitré respectively.

1 That is, of the province around that lake (see Chap. XXII, 2).

* See Chap. XII, 26. Compare Selections of ZAd-sparam, VI, 22.

* Taking vagid as equivalent to Pers. guzid; but it may be
equivalent to Pers. vazid, ‘ grew, shot up.’

4“ The epithet anéshak-rabén (Pers. néshirvan) means lite-
rally ‘immortal-souled.’

δ Or, ‘of the angels,’ which plural form is often used to express
‘God.’

6 See Chap. XII, 18, 34.

΄ ε

CHAPTER XVII, 8--ΧΥ͂ΠΙ, 5: 65

Cuapter XVIII.

1. On the nature of the tree they call Gékard'! it
says in revelation, that z¢ was the first day when the
tree they call Gékard grew in the deep mud? within
the wide-formed ocean ; and it is necessary as a pro-
ducer of the renovation of ¢he universe, for they pre-
pare its immortality therefrom. 2. The evil spirit
has formed therein, among those which enter as
opponents, a lizard* as an opponent in that deep
water, so that it may injure the Hém*. 3. And for
keeping away that lizard, Adharmazd has created
there ten Kar fish δ which, at all times, continually
circle around the Hém, so that the head of one of
those fish is continually towards the lizard. 4. And
together with the lizard those fish are spiritually
fed 6, that is, no food is necessary for them; avd till
the renovation of the universe they remain in con-
tention. 5. There are places where that fish is

1 A corruption of the Av. gaokerena of Vend. XX, 17, Afthar-
mazd Yt. 30, Haptén Yt. 3, Sirédz. 7. In the old MSS. of the
Bundahis the form gékard occurs thrice, gdkarn once, and
gogrv once.

? Reading gil, ‘mud.’ Windischmann and Justi prefer gar,
‘mountain,’ and have ‘ depth of the mountain.’

5. That the writer of the Bundahis applies the term vazagh toa
lizard, rather than a frog, appears from the ‘log-like lizard’s body’
of Chap. III, 9.

4“ That is, the Gékard tree, which is the white H6m (see Chap.
XXVII, 4).

® The Av. karé masyé of Vend. XIX, 140, Bahram Yt. 29,
Din Yt. 7; see also Chap. XXIV, 13.

* Windischmann and Justi prefer translating thus: ‘ Moreover,
the lizard is the spiritual food of those fish ;’ but this can hardly
be reconciled with the Pahlavi text.

[5] Ε

66 BUNDAHIS.

written of as ‘the Ariz! of the water;’ as it says
that the greatest of the creatures of Adharmazd
is that fish, and the greatest of those proceeding
from the evil spirit is that lizard; with the jaws
of ¢hety bodies, moreover, they snap in two what-
ever of the creatures of both sfzvits has entered
between them, except that one fish which is the
Vas of Pan#dsadvarin*. 6.-This, too, is said, that
those fish are so serpent-like® in that deep water,
they know the scratch (malisn) of a needle’s point
by which the water shall ners, or by which it
is diminishing.

7. Regarding the V4s of Pan#dsadvardn it is
declared that it moves within the wide-formed
ocean, and its length is as much as what a man,
while in a swift race, will walk from dawn till
when the sun goes down; so much that it does
not itself move‘ the length of the whole of its
great body. 8. This, too, is said, that the crea-
tures of the waters live also specially under its
guardianship.

9. The tree of many seeds has grown amid the
wide-formed ocean, and in its seed are all plants;
some say 22 zs the proper-curing, some the energetic-
curing, some the all-curing ὅ.

1. See Chaps. XIV, 26, and XXIV, 13.

3 The Av. vasim yam pans&sadvardm of Yas. XLI, 27.

ὃ Transcribing the P4z. m4radu into Pahlavi we have mar
4yin, ‘snake’s manner.’ Compare the text with Bahram Yt. 29.

* Kao omits the words from ‘ walk’ to ‘ move.’

δ This is the tree of the saéna or Simurgh, as described in
Rashnu Yt. 17, and these three epithets are translations of its three
titles, hubis, eredhw6-bis, and visp6-bis. See also Chap.
XXVII, 2, 3.

CHAPTER XVIII, 6—XIX, I. 67

10. Between! these trees of such kinds? is formed
the mountain with cavities, 9999 thousand myriads
in number, each myriad being ten thousand.
11. Unto that mountain is given the protection
of the waters, so that water streams forth from
there, in the rivulet channels, to the land of the
seven regions, as the source of all the sea-water in
the land of the seven regions is from there ὃ,

Cuaprer XIX.

1. Regarding the three-legged ass‘ they say, that
it stands amid the wide-formed ocean, and its feet
are three, eyes six, mouths® nine, ears two, and horn

' This must have been the original meaning of the Huz. dén
(bén in the Sasanian inscriptions) before it was used as a synonym
of Péz. andar, ‘ within.” The mountain is between the white-H6m
tree and the tree of many seeds.

3 Transcribing the Paz. ofnoh into Pahlavi we have 4n-gfinak,
‘that kind ;’ or the word may be a miswriting of Paz. 4n6, ‘there.’

3 This description of the mountain seems to identify it with the
A(fisind6m mountain of Chaps. XII, 6, and XIII, 5.

* The Av. khara, ‘which is righteous and which stands in the
middle of the wide-shored ocean’ (Yas. XLI, 28). Darmesteter,
in his Ormazd et Ahriman (pp. 148-151), considers this mytho-
logical monster as a meteorological myth, a personification of
clouds and storm; and, no doubt, a vivid imagination may trace a
striking resemblance between some of the monster’s attributes and
certain fanciful ideas regarding the phenomena of nature; the
difficulty is to account for the remaining attributes, and to be sure
that these fanciful ideas were really held by Mazdayasnians of old.
Another plausible view is to consider such mythological beings as
foreign gods tolerated by the priesthood, from politic motives, as
objects worthy of reverence; even as the goddess Anfhita was
tolerated in the form of the angel of water.

® This is the traditional meaning of the word, which (if this

F 2

68 ; BUNDAHUIS.

one, body white, food spiritual, azd it is righteous.
2. And two of its six eyes are in the position of
eyes, two on the top of the head, and two in the
position of the hump’; with the sharpness of those
six eyes it overcomes avd destroys. 3. Of the nine
mouths three are in the head, three in the hump,
and three in the inner part of the flanks; and each
mouth is about the size of a cottage, and ἐξ zs itself
as large as Mount Alvand*, 4. Each one of the
three feet, when it is placed on the ground, is as
much as a flock (gird) of a thousand sheep comes
under when they repose together; and each pas-
tern® is so great in its circuit that a thousand men
with a thousand horses may pass inside. 5. As for
the two ears z¢ ἐς MAzendaran which they will en-
compass. 6. The one horn is as it were of gold
and hollow, and a thousand évanch horns‘ have
grown upon it, some befitting ὅ a camel, some be-
fitting a horse, some befitting an ox, some befitting
an ass, both great and small. 7. With that horn it
will vanquish ad dissipate all the vile corruption
due to the efforts of noxious creatures.

meaning be correct) ought probably to be read yéng, and be
traced to Av. eeaqungh (Yas. XXVIII, 11). In the MSS. the
word is marked as if it were pronounced gfind, which means ‘a
testicle.’

1 The hump is probably supposed to be over the shoulders, as
in the Indian ox, and not like that of the camel.

5 Near Hamadan, rising 11,000 feet above the sea, or 6000
above Hamadan. It may be one of the Av. Aurvanté of Zamy4d
Yt. 3. The P4zand MSS. read Hunavand.

® Literally, ‘ the small of the foot,’ khOrdak-i ragelman.

4 Or, ‘a thousand cavities (srfibd, Pers. surub, ‘cavern’) have
grown in it.’

5 Reading zty&k; compare Pers. ziyidan, ‘to suit, befit.’

CHAPTER XIX, 2-13. 69.

8. When that ass shall hold z¢és neck in the ocean
zts ears will terrify (asahméa), and all the water
of the wide-formed ocean will shake with agitation,
and the side of Ganavad’ will tremble (shivanéd).
9. When it utters a cry all female water-creatures,
of the creatures of Atharmazd, will become preg-
nant; and all pregnant noxious water-creatures,
when they hear that cry, will cast ¢hey young.
10. When it stales in the ocean all the sea-water
will become purified, which is in the seven regions
of the earth—z¢ zs even on that account when all
asses which come into water stale in the water—as
it says thus: ‘If, O three-legged ass! you were not
created for the water, all the water in the sea would
have perished from the contamination which the
poison of the evil spirit has brought into its water,
through the death of the creatures of Afharmazd.’

11. Tistar seizes the water? more completely from
the ocean with the assistance of the three-legged
ass. 12. Of ambergris also (ambar-ié) ἐξ is de-
clared, that it is the dung of the three-legged ass;
for if it has much spirit food, then also the moisture
of the liquid nourishment goes through the veins
pertaining to the body into the urine, azd the dung
is cast away.

13. Of the ox Hadhayés%, which they call Sar-
saok 4, it says, that in the original creation men
passed from region to region upon zt, and in the

1 A mountain (see Chap. XII, 29, 34).

3 See Chap. VII, 11.

5 Written Hadayavs in the MSS. in Chap. XXX, 25, and Ha-
dhayas in the Dadistén-i Dinik, Part II, reply 89; it is a Pazand
reading in all three places.

* See Chaps. XV, 27, XVII, 4.

70 ' BUNDAHIS.

renovation of the universe they prepare Hash (the
beverage producing immortality) from it. 14. It is
said, that life is in the hand of that foremost man, at
the end of 4zs years?, who has constructed the most
defences around this earth, until the renovation of
the universe is requisite.

15. Regarding the bird A4mrés? it says, that z¢
zs on the summit of Mount Albfrz; axd every three
years many come from the non-Iranian districts for
booty (gird) δ, by going to bring damage (ziy4n) on
the Iranian districts, and to effect the devastation of
the world; then the angel Barg*, Aaveng come up
from the low country of Lake Arag®, arouses that
very bird K4mrés, and it flies upon the loftiest of
all the lofty mountains, amd picks up all those non-
Iranian districts as a bird does corn.

16. Regarding Karsipt® they say, that it knew
how to speak words, axd brought the religion to
the enclosure which Yim made, and circulated zt;
there they utter the Avesta in the language of
birds.

1 Transcribing the Paz. svadyi into Pahlavi we have snatth,
‘term of years.’ The whole sentence is very obscure.

3 Written Kamrés in Chap. XXIV, 29. It is the Av. Xamraos
(gen. of Kamru) of Fravardin Yt. rog. See also Chap. XXVII, 3.

3 Or, ‘to an assembly.’

‘ The Av. Beregya of Yas. I, 21, II, 27, III, 35, ‘a spirit co-
operating with the Ushahina Gah, who causes the increase of
herds and corn.’

5 Or, ‘of the district of Arag’ (see the note on Chap. XII, 23).
Although no Lake Arag is described in Chap. XXII, some of the
epithets referring to its Avesta equivalent Rangha are more appli-
cable to a lake than to a river, as in Bahram Yt. 29. Possibly the
low lands between the Caspian and Aral, or on the shores of the
Caspian, are meant.

“ The Av. vis karsipta of Vend. II, 139, where, however, vis

CHAPTER XIX, 14-23. γι

17. Regarding the ox-fish they say, that it exists
in all seas; when it utters a cry all fish become
pregnant, and all noxious water-creatures cast their
young.

18. The griffon bird!, which is a bat, is noticed
(kard) twice in another chapter (baba).

19. Regarding the bird Ashézust ?, which is the
bird Zobara’-vahman axd also the bird Sdk 4, they
say that it has given an Avesta with z¢s tongue; when
it speaks the demons tremble at it avd take nothing
away there; a nail-sarzng, when it is not prayed
over (afsQd), the demons and wizards seize, and
like an arrow it shoots at aad kills that bird.
20. On this account the bird seizes avd devours
a nail-parimg when it is prayed over, so that the
demons may not control z¢s use; when it is not
prayed over it does not devour 22, and the demons
are able to commit an offence with it.

21. Also other beasts and birds are created all in
Opposition to noxious creatures, as it says, that when
the birds avd beasts are all in opposition to noxious
creatures and wizards, &’c.5 22. This, too, it says,
that of all precious® birds the crow (val4gh) is the
most precious. 23. Regarding the white falcon it

does not mean ‘bird,’ and the Pahlavi translator calls it ‘a
quadruped.’ In the Pahl. Visp. I, 1, ‘the Karsipt is the chief of
flying creatures,’ and the Bundahis also takes it as a bird (see
Chaps. XIV, 23, XXIV, 11).

1 See Chaps. XIV, 11, 23, 24, XXIV, rr, 29.

2 The Av. Ashé-zusta of Vend. XVII, 26, 28.

* Compare Pers. zfilah, ‘a sparrow or lark.’

* Compare Pers. sak, ‘a magpie.’

5 This quotation is evidently left incomplete.

6 The Pahlavi word is ambiguous; it may be read zfl, ‘cheap,
common,’ or it may be zagar = yakar, ‘dear, precious,’ but the

72 BUNDAHIS.

says, that it kills the serpent with wings. 24. The
magpie (kaskinak) bird kills the locust, azd is
created in opposition to it. 25. The Kahrk4s’,
dwelling in decay, which is the vulture, is created
for devouring dead matter (nasAt); so also are the
crow (ν 418 Κ) 2 and the mountain kite.

26. The mountain ox, the mountain goat, the
deer, the wild ass, and other beasts devour all
snakes. 27. So also, of other axzmals, dogs are
created in opposition to the wolf species, azd for
securing the protection of sheep; the fox is created
in opposition to the demon Khava ; the ichneumon
is created in opposition to the venomous snake
(garzak) and other noxious creatures in burrows;
so also the great musk-anzmal is created in opposi-
tion® to ravenous intestinal worms (kadik-danak
garzak). 28. The hedgehog is created in opposi-
tion to the ant which carries off grain‘, as it says,
that the hedgehog, every time that it voids urine
into an ant’s nest, will destroy a thousand ants;
when the grain-carrier travels over the earth it pro-

latter seems most probable, although the crow is perhaps as
“common ’ as it is ‘ precious,’ as a scavenger in the East. Singu-
larly enough Pers. arzan is a synonym to both words, as it means
both ‘ cheap’ and ‘ worthy.’

1 The Av. kahrk4sa of Vend. III, 66, IX, 181, Aban Yt. 61,
Mihir Yt. 129; its epithet zarman-mAnisn, ‘ dwelling in decay,’
is evidently intended as a translation of the Av. zarenumainis,
applied to it in Bahram Yt. 33, Din Yt. 13. ;

2 The text should probably be valak-i styA&k va sr-i gar, ‘the
black crow and the mountain kite,’ which are given as different
birds in Shayast-la-sh4yast, II, 5.

8 Κ2ο omits the words from this ‘ opposition’ to the next one.

4 The mér-i d4nak-kash is the Av. maoiris dané-karshé of
Vend. XIV, 14, XVI, 28, XVIII, 146.

CHAPTER XIX, 24-34. 73

duces a hollow track!; when the hedgehog travels
over it the track goes away from it, and it becomes
level. 29. The water-beaver is created in opposition
to the demon which is in the water. 30. The con-
clusion is this, that, of all beasts‘and birds and
fishes, every one is created in opposition to some
noxious creature.

31. Regarding the vulture (kark4s) it says, that,
even from his highest flight, he sees when flesh the
size of a fist is on the ground; and the scent of
musk is created under his wing, so that if, in de-
vouring dead matter, the stench of the dead matter
comes out from it, he puts 4zs head back under the
wing and is comfortable again. 32. Regarding the
Arab horse they say, that if, in a dark night, a single
hair occurs on the ground, he sees z¢.

33. The cock is created in opposition to demons
and wizards, co-operating with the dog; as it says
in revelation, that, of the creatures of the world,
those which are co-operating with Srésh%, in de-
stroying the fiends, are the cock and the dog.
34. This, too, it says, that it would not have deen
managed if I had not created the shepherd’s dog,
which is the Pasus-haurva’, avd the house watch-
dog, the Vis-haurva; for it says in revelation, that
the dog is a destroyer of such a fiend as covetous-

1 Comparing βθγᾶκ with Pers. sur4gh in preference to sfrakh
or silakh, ‘a hole.’

? Av. Sraosha, the angel who is said specially to protect the
world from demons at night; he is usually styled ‘the righteous,’
and is the special opponent of the demon Aéshm, ‘ Wrath’ (see
Chap. XXX, 29).

* These are the Avesta names of those two kinds of dog (see
Chap. XIV, 19).

74 BUNDAHIS.

ness, among those which are in the nature (aftth) of
man and of animals. 35. Moreover it says, that, in-
asmuch as it will destroy all the disobedient, when
it barks it will destroy pain’; and its flesh and fat
are remedies for driving away decay and pain from
men 3.

36. Atharmazd created nothing useless whatever,
for all these (kol4 aé) are created for advantage ;
when one does not understand the reason of them,
it is necessary to ask the Dastdr (‘high-priest’), for
his five dispositions (khQk)* are created in this
way that he may continually destroy the fiend (or
deceit).

CHAPTER XX.

1, On the nature of rivers it says in revelation,
that these two rivers flow forth from the north, part
from Albdrz and part from the Albdrz of Adhar-

1 Or it may be thus: ‘For it says thus: Wherewith will it de-
stroy? When it barks it will destroy the assembly (gird) of all the
disobedient.’

3 This is the most obvious meaning, but Spiegel (in a note to
Windischmann’s Zoroastrische Studien, p. 95) translates both this
sentence and the next very differently, so as to harmonize with
Vend. XIII, 78, 99.

5 The five dispositions (khim) of priests are thus detailed in old
Pahlavi MSS.: ‘ First, innocence; second, discreetness of thoughts,
words, and deeds; third, holding the priestly office as that of a very
wise and very true-speaking master, who has learned religion atten-
tively and teaches #/ truly ; fourth, celebrating the worship of God
(yazd4n) with a ritual (nirang) of rightly spoken words and
scriptures known by heart (narm naskfh4); fifth, remaining day
and night propitiatingly in 47s vocation, struggling with his own
resistance (hamést4r), and, αὐ life long, not turning away from
steadfastness in religion, and being energetic in Azs. vocation,’

CHAPTER XIX, 35—XX, 4. 75

mazd'; one towards the west, that is the Arag’;
and one towards the east, that is the Véh river.
2. After them eighteen rivers flowed forth from
the same source, just as the remaining waters have
flowed forth from them in great multitude; as they
say that they flowed out so very fast, one from the
other, as when a man recites one Ashem-voh0 3 of a
series (padisdr). 2. All of those, with the same
water, are again mingled with these rivers, that is,
the Arag river amd Véh river. 4. Both of them
continually circulate through the two extremities of
the earth, and pass into the sea; and all the regions
feast owing to the discharge (zah4k) of both, which,
after both arrive together at the wide-formed ocean,
returns to the sources whence they flowed out; as
it says in revelation, that just as the light comes in
through Albdrz and goes out through Albfrz‘, the

1 So in K2o, and if correct (being only partially confirmed by
the fragment of this chapter found in all MSS. between Chaps. XIII
and XIV) this reading implies that the rivers are derived partly
from the mountains of Albfirz, and partly from the celestial AlbGre,
or the clouds in the sky. M6 has ‘ flow forth from the north part
of the eastern Albfirs.’

* For further details regarding these two semi-mythical rivers
see § 8, 9.

3 The sacred formula most frequently recited by the Parsis, and
often several times in succession, like the Pater-noster of some
Christians ; it is not, however, a prayer, but a declaratory formula
in ‘praise of righteousness’ (which phrase is often used as its
name in Pahlavi). It consists of twelve Avesta words, as follows:

Ashem vohfi vahistem astt,

usta ast?; usta ahm4i

_hyad ashi vahistai ashem.
And it may be translated in the following manner: ‘ Righteousness
is the best good, a blessing it is; a blessing be to that which is
righteousness to perfect rectitude’ (Asha-vahista the archangel).

* See Chap. V, 5.

76 BUNDAHIS.

water also comes out through Albfrz and goes away
through Albdrz. 5. This, too, it says, that the
spirit of the Arag begged of Adharmazd thus: ‘O
first omniscient creative power!! from whom the
Véh river begged for the welfare that thou mightest
grant, do thou then grant ¢¢ in my quantity!’ 6.
The spirit of the Véh river similarly begged of
Adharmazd for the Arag river; azd on account of
loving assistance, one towards the other, they flowed
forth with equal strength, as before the coming of
the destroyer they proceeded without rapids, and
when the fiend shall be destroyed? they wz// again
be without rapids.

7. Of those eighteen principal rivers, distinct
from the Arag river and Véh river, and the other
rivers which flow out from them, I wz// mention the
more famous?: the Arag river, the Véh river, the
Diglat* river they call also again the Véh river’,
the Frat river, the Datttk river, the Dargdm river,
the Zéndak river, the Harét river, the Marv river,
the HétQmand river, the Akhdshir river, the NAvad4¢
river, the Zismand river, the Khvegand river, the
Balkh river, the Mehrva river they call the Hendva
river, the Spéd’ river, the Rad " river which they call
also the Koir, the Khvaraé river which they call

1 So in M6, but K2o has, ‘ First is the propitiation of all kinds.’

? Literally, ‘when they shall destroy the fiend.’

® For details regarding these rivers see the sequel.

* The Paz. Deyrid is evidently a misreading of Pahl. Diglat or
Digrat, which occurs in § 12.

5 So in K2o, but M6 (omitting two words) has, ‘they call also
the Didgar.’

* No further details are given, in this chapter, about this river,
but it seems to be the river Nahvték of Chap. XXI, 6, the Naivtak
of Chap. XXIX, 4, 5.

7 Κ2ο has ‘Spend.’ § Called Tort in ἃ ++,

CHAPTER XX, 5-9. 79

also the Mesrgan, the Harhaz? river, the Teremet
river, the Khvanaidis? river, the Daraga. river, the
KaAstk river, the Séd* (‘shining’) river Pédaé-meyan
or Katru-meyan river of Mokarstan.

8. I wzl/ mention them also a second time: the
Arag‘ river is that of which it is said that it comes
out from Albfrz in the land of Sfrak®, zz which
they call it also the Ami; it passes on through the
land of Spétos, which they also call Mesr, and they
call it there the river Niv®. 9. The Véh? river

1 Miswritten Araz in Pazand, both here and in ὃ 27.

2 M6 has Khvanainidis, but in K2o it is doubtful whether the
extra syllable (which is interlined) is intended to be inserted or
substituted ; the shorter form is, however, more reconcilable with
the Pahlavi form of Vendeses in § 29.

* As there is no description of any Séd river it is probably only
an epithet of the Pédaé-meyan or Katru-meyan (péd@4k being the
usual Pahlavi equivalent of Av. ἄγ). Justi suggests that Mo-
karstn (Mokarsta rfid in M6) stands for Pers. Moghulst4n, ‘ the
country of the Moghuls,’ but this is doubtful.

* Sometimes written Arang or Aréng, but the nasal is usually
omitted; it is the Av. Rangha of Aban Yt. 63, Rashnu Yt. 18,
Ram Yt. 27, which is described more like a lake or sea in Vend.
I, 77, Bahram Yt. 29. This semi-mythical river is supposed to
encompass a great part of the known world (see Chap. VII, 16),
and the Bundahis probably means to trace its course down the Am@
(Oxus) from Sogdiana, across the Caspian, up the Aras (Araxes)
or the Kur (Cyrus), through the Euxine and Mediterranean, and
up the Nile to the Indian Ocean. The Amfi (Oxus) is also some-
times considered a part of the Véh river or Indus (see §§ 22, 28).

5 Sogdiana (see Chap. XV, 29), the country of the Amd river.

* The combination of the three names in this clause, as Justi
observes, renders it probable that we should read, ‘the land of
Egypt,’ which is called Misr, and where the river is the Nile.
The letter S in P4z. Spétos is very like an obsolete form of Av. g,
or it may be read as Pahl. fk or tg, so the name may originally
have been Gpétos or Ikpétos ; and the Paz. Niv, if transcribed into
Pahlavi, can also be read Nil,

* The ‘good’ river, which, with the Arag and the ocean, completes

78 BUNDAHIS.

passes on in the east, goes through the land of
Sind’, and flows to the sea in Hinddstaén, and they
call it there the MehrA? river. 10. The sources of
the Frat® river are from the frontier of Arim, they
feed upon ἐξ in Sdristan, and it flows to the Diglat
river; and of this Frat 12 zs* that they produce irri-
gation over the land. 11. It is declared that MAnd-
séthar excavated the sources, and cast back the
water all to one place, as it says thus: “1 reverence
the Frat, full of fish, which MAndséihar excavated
for ¢he benefit of his own soul, and he seized the
water and gave to drink®.’ 12. The Diglat® river
comes out from Salm4n’, avd flows to the sea in
Khigistan. 13. The Déittk® river is the river

the circuit of the known world, and is evidently identified with the
Indus ; sometimes it seems also to include the Amt (Oxus), as
Bactria was considered a part of India ; thus we find the Balkh and
Teremet rivers flowing into the Véh (see §§ 22, 28).

1 See § 30.

2 No doubt the Mehrva or Hendvé river of ὃ 7, and the Mihrén
of Ouseley’s Oriental Geography of the pseudo Ibn ‘Hafgal,
pp. 148-155, which appears to combine the Satlig and lower Indus.
The final n is usually omitted by the Bundahis after 4 in Pazand
words. This river is also called Kasak (see § 30).

5 The Euphrates, which rises in Armenia (part of the eastern
empire of the Romans), traverses Syria, and joins the Tigris.

‘ Or, ‘and its convenience is this ;’ a play upon the words
farhat and Frat, which are identical in Pahlavi.

5 Referring probably to canals for irrigation along the course of
the Euphrates.

* The Tigris (Arabic Diglat), Hiddekel of Gen, ii. 14, Dan.
x. 4, and perhaps the Av. tighris of Tistar Yt. 6, 37; misread
Déirid in Pazand.

7 The country of Salm (see Chap. XV, 29), son of Frédfin (see
Chap. XXXI, 9, 10). The name can also be read Dilm4n, which
is the name of a place in the same neighbourhood.

* The Av. Déitya of Vend. XIX, 5, Adharmazd Yt. 21, Ab4n
Yt. 112, G6s Yt. 29. The‘ good daitya of Airyana-vaég6’ is also

CHAPTER XX, IO-I9. ~ 79

which comes out from Atran-vég, and goes out
through the hill-country'; of all rivers the noxious
creatures in it are most, as it says, that the Déitik
river is full of noxious creatures. 14. The Dargam
river is in Side. 15. The Zend® river passes,
through the mountains of Pangistan, and flows away
to the Haro river. 16. The Haro ® river flows out
from the Aparsén range’. 17. The Hétimand®
river is in Sagast4n, and its sources are from the
Aparsén range; this is distinct from that which
Frasty4v conducted away δ. 18. The river Akhéshir
is in KOmts7. 19. The Zismand® river, in the direc-

mentioned in Vend. I, 6, II, 42, 43, Aban Yt. 17, 104, Ram Yt. 2,
but this may not be a river, though the phrase has, no doubt, led to
locating the river D&fitk in Afrdn-vég.

1 Paz. gopest4n in K2o, which is evidently Pahl. kdfist&n, but
not the Kéhistén of southern Persia. M6 has ‘the mountain of
Pangistan,’ which must be incorrect, as according to §§ 15, 16, this is
in north-east Khur4s4n, and too far from Afran-vég in Ataré-patakan
(Adar-big4n), see Chap. XXIX, 12. Justi proposes to read Gur-
gistan (Georgia), and identifies the Déitik with the Araxes. But,
adhering to the text of K2o, the Daitik rises in Adar-bigan and
departs through a hill-country, a description applicable, not only
to the Araxes, but also more particularly to the Saféd Rfd or
white river; although this river seems to be mentioned again as
the Spéd or Spend river in § 23.

3 Written Zéndak in ὃ 7. This can hardly be the Zendah river
of Ispahan, but is probably the Tegend river, which flows past
Meshhed into the Heri river.

5 This is the Heri, which flows past Herat.

* See Chap. XII, 9.

δ The Etymander of classical writers, now the Hélmand in Af-
ghanistin. The Av. Haétumat of Vend. I, 50, XIX, 130, Zamyad
Yt. 66, is the name of the country through which it flows.

4 See § 34 and Chap. XXI, 6.

™ The district about Daimaghan.

* Perhaps the Zarafsan.

8ο BUNDAHIS.

tion of Soghd, flows away towards the Khvegand
river. 20. The Khvegand! river goes on through
the midst of Samarkand azd PargAna, and they call
it also the river Ashard. 21. The Marv? river, a
glorious river in the east 8, flows out from the Αρᾶτγ-
sén range. 22. The Balkh river comes out from
the Aparsén mountain of Bamikan‘, azd flows on to
the Véh‘ river. 23. The Spéd® river is in Ataré-
patakan; they say that Dahdk begged a favour’
here from Aharman and the demons. 24. The Tort ὃ
river, which they call also the Koir, comes out from

1 This is evidently not the small affluent now called the Khugand,
but the great Syr-darya or Iaxartes, which flows through the pro-
vinces of Farghanah and Samarkand, past Kokand, Khugand, and
Tashkand, into the Aral. The Paz. Ash4rd represents Pahl.
Khshart, or Ashart (Iaxartes).

3 The Murghab.

5 Or, ‘in Khfrasan.’

4 Bamian, near which the river of Balkh has its source.

δ᾽ Justi observes that it should be ‘the Arag river;’ but accord-
ing to an Armenian writer of the seventh century the Persians
called the Oxus the Véh river, and considered it to be in India,
because Buddhists occupied the country on its banks (see Garrez
in Journal Asiatique for 1869, pp. 161-198). It would seem,
therefore, that the Oxus was sometimes (or in early times) con-
sidered a part of the Arag (Araxes), and sometimes (or in later
times) a part of the Véh (Indus).

® So in M6, but Κ2ο has ‘ Spend,’ both here and in§ 7. The
name of this river corresponds with that of the Saféd RAd, although
the position of that river agrees best with the account given of the
Daitik in § 13.

7 Compare Ram Yt. 19, 20. Kzo has ‘there,’ instead of ‘here.’

® Called Rad in § 7 (by the loss of the first letter of the original
Pahlavi name); by its alternative name, Koir, Justi identifies it as
the Kar in Georgia, flowing into the Caspian, or sea of Verg4n,
the Av. Vehrkana (Hyrcania) of Vend. I, 42, which is Garg4n in
Pahlavi.

CHAPTER XX, 20--30. δὶ

the sea of Gikl4n', ad flows to the sea of Vergan?.
25. The Zahavayi® is the river whzch comes out
from Ataré-patak4n, and flows to the sea in PArs.
26. The sources of the Khvaraé‘ river are from
Spah4n®; it passes on through Khdgistan, flows forth
to the Diglat® river, and in Sp4han they call it the
Mesrk4n’? river. 27. The Harhaz? river is in Tapa-
ristan, and its sources are from Mount Dimavand.
28. The Teremet? river flows away to the Véh river.
29. The Vendeses’ river is in that part of Pars
which they call Sagastéan. 30. The Kdsak” river
comes out through a ravine (k4f) in the province of
Τὰς "2, and they call it there the Kasp river; more-

' M6 has P&z. Key4seh, but this is in Sagastin (see Chap.
XIII, 16).

3 The MSS. have Verg4, but the final nasal after 4 is often
omitted in Pazand readings in the Bundahis.

* Not mentioned in ὃ 7. Possibly one of the rivers Z4b, which
rise on the borders of Adarbigan, flow into the Tigris, and so reach
the Persian Gulf, the sea on the coast of Pars. Or it may be the
Shirvan, another affluent of the Tigris, which flows through the
district of Zohab.

4 The Kuran, upon which the town of Shfistar was founded by
one of the early Sasanian kings, who also dug a canal, east of the
town, so as to form a loop branch of the river; this canal was
called Nahr-i Masrfq4n by Oriental geographers (see Rawlinson,
Journal Roy. Geogr. Soc. vol. ix. pp. 73-75).

5 Ispahan in Persian.

5 Miswritten Dayrid in PAazand (see § 12).

7 Written in Pazand without the final n, as usual. This is the
old name of the canal forming the eastern branch of the Kuran at
Shfstar; it is now called Ab-i Gargar.

* Flows into the Caspian near Amfil.

* Probably the river which flows into the Amf (Oxus) at Tar-
maz; but, in that case, the Oxus is here again identified with the
Véh (Indus) as in § 22, instead of the Arag (Araxes) as in § 8.

© Called Khvanaidis, or Khvanainidis, in ὃ 7.

τ Called KAsfk in ὃ 7. 12 Close to Meshhed.

[5] α

82 BUNDAHIS.

over, the river, which is there the Véh, they call the
Kasak?; even in Sind they call ἐξ the Kasak. 31.
The Péd4k-miy4n 5, which is the river Xatru-mty4n,
is that which is in Kangdez*, 32. The Daraga
river is in Airén-vég, on the bank (bar) of which
was the dwelling of Pérdshasp, the father of Zara-
tdst*. 33. The other innumerable waters and rivers,
springs avd channels are one in origin with those ®;
so in various districts azd various places they call
them by various names.

34. Regarding Frdsiyav® they say, that a thou-
sand springs were conducted away by him into the
sea Ky4nsth’, suitable for horses, suitable for
camels, suitable for oxen, suitable for asses, both
great and small*; and he conducted the spring
Zarinmand (or golden source), which is the Hétd-
mand ® river, they say, into the same sea; and he
conducted the seven navigable waters of the source
of the Va#aéni!® river into the same sea, azd made
men settle ¢here.

1 Or, ‘this same Véh river they call there the Kfsak; even in
Sénf they call ἡ the K4sak;’ Sént is apt to be miswritten Sénd
or Sind (see Chap. XV, 29).

3 See ὃ 7. The latter half of both names can also be read
“ m&han, m4hé, or mahan. Péshyédtan, son of Vistésp, seems to
have taken a surname from this river (see Chap. XXIX, 5).

5. See Chap. XXIX, το.

* See Chaps. XXIV, 15, XXXII, 1, 2.

5 Or, ‘are from those as a source.’

* The MSS. have ‘Pérfshasp,’ but compare ὃ 17 and Chap.
XXI, 6. The two names are somewhat alike in Pahlavi writing.

7 See Chap. XIII, 16.

* Compare Chap. XIX, 6. Kao omits the words ‘suitable for
asses ’ here.

* Another Hétimand according to ὃ 17. Possibly a dried-up
bed of that river.

© K20 has Vataéni; 4 and t being much alike in Pazand. The

CHAPTER XX, 21-- ΧΧῚ, 2. 83

CHAPTER X XI}.

1. In revelation they mention seventeen ? species
of liquid (may4), as one liquid resides in plants ὃ;
second, that which is flowing from the mountains,
that is, the rivers; third, that which is rain-water ;
fourth, that of tanks axd other special constructions ;
fifth, the semen of animals and men; sixth, the urine
of animals and men‘; seventh, the sweat of animals
and men; the eighth liquid is that in the skin of
animals and men; ninth, the tears of animals and
men; tenth, the blood of animals and men; eleventh,
the oil in animals and men, a necessary in both
worlds®; twelfth, the saliva of animals and men,
with which they nourish the embryo®; the thirteenth
is that which is under the bark’ of plants, as it is
said that every bark has a liquid, through which a
drop appears on a twig (tékh) when placed four
finger-breadths before a ἄγε; fourteenth, the milk of
animals and men. 2. All these, through growth, or

‘navigable (ndvtak) waters’ may be ‘the NAvada river’ of ὃ 7,
‘the river N&hvték’ of Chap. XXI, 6, and Naivték of Chap.
XXIX, 4, 5.

1. This chapter is evidently a continuation of the preceding one.

2 Only fourteen are mentioned in the details which follow.

® Most of these details are derived from the Pahl. Yas. XXXVIII,
7-9, 13, 143 and several varieties of water are also described in
Yas. LXVII, 15.

‘ This sixth liquid is omitted by K2o.

5 Departed souls are said to be fed with oil in paradise.

* K2o omits the word pfis, ‘ embryo.’

τ The meaning ‘bark’ for Péz. ay van is merely a guess; An-
queti] has ‘sap’ (compare Pers. Avin4, ‘juice’), but this is hardly
consistent with the rest of the sentence.

* See Chap. XXVII, 25.

G2

84 BUNDAHIS.

the body which is formed, mingle again with the
rivers, for the body which is formed and the growth
are both one.

3. This, too, they say, that of these three rivers,
that is, the Arag river, the Marv river, and the
Véh! river, the spirits were dissatisfied, so that they
would not flow into the world, owing to the defile-
ment of stagnant water (armést) which they beheld,
so that they were in tribulation through it until Zara-
tist was exhibited to them, whom I (Afharmazd)
will create, who w2// pour sixfold holy-water (Ζ τ)
into it avd make ἐξ again wholesome; he will preach
carefulness?, 4. This, too, it says, that, of water
whose holy-water is more and pollution less, the
holy-water has come in excess, avd in three years it
goes back to the sources; ¢hat of which the pollu-
tion and holy-water have both become equal, arrives
back in six years; ¢ha¢ of which the pollution is
more and holy-water less, arrives back in nine years.
5. So, also, the growth of plants is connected, in this
manner, strongly with the root‘; so, likewise, the
blessings (4frin) which the righteous utter, come
back, in this proportion, to themselves.

6. Regarding the river Nahvték® it says, that
Frastyav of Tar conducted it away; and when®

* K2o has ‘ HétQmand,’ but M6 has ‘ Sapir,’ the Huz. equiva-
lent of ‘ Véh,’ which is more probable.

3 Or, ‘abstinence from impurity.

* The source Arédvivsir (see Chap. XIII, 3, ro).

4 That is, by the sap circulating like the waters of the earth.
The greater part of this sentence is omitted in K2o.

δ᾽ Probably ‘the NAavada’ and ‘ navigable waters’ of Chap. XX,
7, 34, and N@ivtak of Chap. XXIX, 4, 5.

* Reading amat, ‘when,’ instead of mfin, ‘which’ (see note
to Chap. I, 7).

CHAPTER XXI, 3—XXII, 3. 85

Hashédar! comes it τοῦδέ flow again suitable for
horses; so, also, wz// the fountains of the sea
Kyansih?, 7. KyAnsih? is the one where the home
(gin4k) of the KayAn race is.

Cuaprer XXII.

1. On the nature of lakes it says in revelation,
that thus many fountains of waters have come into
notice, which they call lakes (var); counterparts of
the eyes (£ashm) of men are those fountains (4ash-
mak) of waters; such as Lake Kééast, Lake Sévbar,
Lake Khvdarizem 5, Lake Frazdan, Lake Zartnmand,
Lake Asvast, Lake Husru, Lake Satavés, Lake
Urvis.

2. 1 wi// mention them also a second time: Lake
Kékast* is in Ataré-patak4n, warm is the water and
opposed to harm, so that nothing whatever is living
in 22; and its source is connected with the wide-
formed ocean’. 3. Lake Sévbar is in the upper
district and country on the summit of the mountain
of Tids*®; as it says, that the Sdd-bahar ? (‘share of
benefit’) is propitious and good from which abound-

1 Written Kh@rshédar, as usual in Bundahis (see Chap, XXXII, 8).

2 Written KayAseh in Pazand (see Chap. XIII, 16).

* P4z. Khvarazm both here and in ὃ 4.

“Av, Ka@sasta of Aban Yt. 49, Gos Yt. 18, 21, 22, Ashi
Yt. 38, 41, Siréz. 9. The present Lake Urumiyah in Adarbigan,
which is called Khegest, or Kegest, by ‘Hamdu-l-lah Musta(ff.

5 Implying that the water is salt.

* The Kéndrasp mountain (see Chap. XII, 24). This lake is
probably a small sheet of water on the mountains near Meshhed.

7 Evidently a punning etymology of the name of this lake.

δό ; BUNDAHIS.

ing liberality is produced. 4. Regarding Lake Khva-
rizem! it says that excellent benefit is produced
from it, that zs, Arshisang? the rich in wealth, the
well-portioned wth abounding pleasure. 5. Lake
Frazdan® is in Sagast4n ; they say, where a generous
man, who zs righteous, throws anything into it, it
receives 7¢; when not righteous, it throws 22 out
again; its source also is connected with the wide-
formed ocean. 6. Lake Zartnmand is in Hamadan‘.
7. Regarding Lake Asvast it is declared that the
undefiled’ water which it contains is always con-
stantly flowing into the sea, so bright and copious ὃ
that ove might say that the sun had come into it and
looked at Lake Asvast, into that water which is
requisite for restoring the dead in the renovation
of the universe. 8, Lake Husru’ is within fifty °

1 The province of Khvarizem was between the Aral and Cas-
pian, along the ancient course of the Oxus (see Chap. XVII, 5).
This lake has been identified with the Aral.

® Av. ashis vanguhi, ‘ good rectitude,’ personified as a female
angel whose praises are celebrated in the Ashi Yast; in later
times she has been considered as the angel dispensing wealth and
possessions. She is also called Ard (Av. areta, which is synony-
mous with asha), see Chap. XXVII, 24.

5 The ‘Frazdanava water’ of Abn Yt. 108 and Farhang-i Ofm-
khad@k, p. 17. Justi identifies it with the Ab-istadah (‘standing
water’) lake, south of Ghazni. It is here represented as a salt
lake.

* K2o adds, ‘they say.’ This lake cannot be the spring Zarin-
mand of Chap. XX, 34.

δ Paz. avnasti transcribed into Pahlavi is avinastag, ‘unspoiled,’
the equivalent of Av. anahita in Yas. LXIV, 1, 16, Visp. I, 18.

5 K2o has ‘glorious’ as a gloss to ‘copious.’

7 The Av. Haosravangha of Stroz. 9, ‘the lake which is named
Husravau’ of Zamyad Yt. 56. It may be either Lake Van or
Lake Sevan, which are nearly equidistant from Lake Urumiyah.

* M6 has ‘four leagues.’

CHAPTER XXIJ, 4—XXIII, 3. δ7

leagues (parasang) of Lake Kééast. 9. Lake (or,
rather, Gulf) Satavés! is that a/ready written about,
between the wide-formed ocean and the Patik. το.
It is said that in Kamind4n is an abyss (zafar),
from which everything they throw in always comes
back, and it wed/ not receive it unless alive (gAnvar);
when they throw a living creature into it, it carries
z¢ down; men say that a fountain from hell is in it.
11. Lake Urvis is on Hfigar the lofty’.

CuHarTeR XXIII.

1. On the nature of the ape amd the bear they
say, that Yim, when reason (nism6) departed from
him’, for fear of the demons took a demoness as
wife, and gave Yimak, who was ἦς sister, to a
demon as wife; and from them have originated
the tailed ape and bear amd other species of
degeneracy.

2. This, too, they say, that in the reign of Az-i
Dahék* a young woman was admitted to a demon,
and a young man was admitted to a witch (partk),
and on seeing them they had intercourse; owing to
that one intercourse the black-skinned negro arose
from them. 3. When Frédfin® came to them they
fled from the country of Iran, avd settled upon the
sea-coast ; now, ¢hrough the invasion of the Arabs,
they are again diffused through the country of Iran.

1 See Chap. XIII, 9-13.

* See Chaps. XII, 5, XIII, 4.

* See Chap. XXXIV, 4. This is the Jamshéd of the Sh4h-
némah. Perhaps for ‘reason’ we should read ‘glory.’

* See Chaps. XXXI, 6, XXXIV, 5.

® See Chap. XXXIV, 6.

88 BUNDAHIS.

CuarTeR XXIV.

1. On the chieftainship of men and animals and
every single thing it says in revelation, that first of
the human species Gayémard was produced, brilliant
and white, with eyes which looked out for the great
one, him who was here the Zarattistréthm (chief
high-priest); the chieftainship of all things was from
Zaratist. 2. The white ass-goat ?, which holds z¢s
head down, is the chief of goats, the first of those
species created*. 3. The black sheep which is fat
and white-jawed is the chief of sheep; it was the
first of those species created*. 4. The camel with
white-haired knees and two humps is the chief of
camels. 5. First the black-haired ox with yellow
knees was created; he is the chief of oxen. 6.
First the dazzling white (ards) horse, with yellow
ears, glossy hair, avd white eyes, was produced; he
is the chief of horses. 7. The white, cat-footed *
ass is the chief of asses. 8. First of dogs the fair
(ards) dog with yellow hair was produced; he is the
chief of dogs. 9. The hare was produced brown

? So in all MSS., but by reading mfin, ‘who,’ instead of min,
‘from,’ we should have, ‘him who was here the chief high-priest
and chieftainship of all things, who was Zarat(st.’ The Pahlavi
Visp. I, 1, gives the following list of chiefs: ‘ The chief of spirits is
Afiharmazd, the chief of worldly existences is ZaratOst, the chief of
water-creatures is the Kar-fish, the chief of /and-animals is the
ermine, the chief of flying-creatures is the Karsipt, the chief of the
wide-travellers is the ..., the chief of those suitable for grazing
is the ass-goat.’

3. See Chap. XIV, 14.

5 It is doubtful whether the phrase, ‘the first of those species
created,’ belongs to this sentence or the following one.

* Or, ‘cat-legged.’

CHAPTER XXIV, I-17. 89

(bar); he is the chief of the wide-travellers. το.
Those beasts which have no dread whatever of the
hand are evil. 11. First of birds the griffon of three
natures! was created, not for here (this world), for
the Karsipt 2 is the chief, which they call the falcon
(Zark), that which revelation says was brought to
the enclosure formed by Yim. 12. First of fur
animals the white ermine was produced; he is the
chief of fur animals; as it says that 22 zs the white
ermine which came unto the assembly of the arch-
angels. 13. The Kar-fish, ov Ariz?, is the chief of
the water-creatures. 14. The Daittk‘ river is the
chief of streams. 15. The Daraga® river is the
chief of exalted rivers, for the dwelling of the father
of Zaratist was on its banks®, avd Zaratist was’
born there. 16. The hoary forest”? is the chief of
forests. 17. Hagar the lofty’, on which the water
of Arédvivstir flows and leaps, is the chief of sum-
mits, since 22 zs ¢hat above which is the revolution
of the constellation Satavés®, the chief of reser-

1 The Simurgh (see ὃ 29 and Chap. XIV, 11, 23, 24). In Mkh.
LXII, 37-39, it is mentioned as follows: ‘ And Sinamr(’s resting-
place is on the tree which is opposed to harm, of all seeds; and
always when he rises aloft a thousand twigs will shoot forth from
that tree; and when he alights he will break off the thousand twigs,
and he sheds their seed therefrom.’

3 See Chap. XIX, 16. In ὃ 29 Kamrés is said to be the chief.

* See Chaps. XIV, 12, 26, XVIII, 3-6.

* See Chap. XX, 13.

® See Chap. XX, 32.

* The MSS. have ‘in Balkh’ instead of ‘on the banks.’

7 The arfis-i razur is the Av. spaétitem razurem of Ram
Yt. 31.

® See Chap. XII, 5.
® See Chap. II, 7.

90 BUNDAHIS.

voirs?, 18. The Hém which is out-squeezed is the
chief of medicinal plants*. το. Wheat is the chief
of large-seeded® grains. 20. The desert wormwood
is the chief of unmedicinal* plants. 21. The sum-
mer vetch, which they also call ‘pag’ (gAvirs), is
the chief of small-seeded grains’, 22. The Kadstfk
(sacred thread-girdle) is the chief of clothes. 23.
The Baz4yvana® is the chief of seas. 24. Of two
men, when they come forward together, the wiser
and more truthful is chief.

25. This, too, it says in revelation, that Adhar-
mazd created the whole material world one abode,
so that all may be one; for there is much splendour
and glory of industry in the world. 26. Whatsoever
he performs, who practises that which is good, is
the value of the water of life7; since water is not
created alike * in value, for the undefiled water of
Arédvivsir is worth the whole water of the sky and
earth of Khvaniras®, except the Arag river”, created
by Adharmazd. 27. Of trees the myrtle and date,

1 The meaning of Paz. gobar4 is doubtful, but it is here taken
as standing for Pahl. gSbalan, equivalent to the plural of Pers.
g 61 or kél,‘areservoir ;’ Satavés being a specially ‘ watery’ con-
stellation (see Tistar Yt. 0). Justi traces gobar4n to Av. gufra,
and translates it by ‘protecting s/ars.’

3 Paz. khvad and bakag4 evidently stand for Pahl. ἢ ἃ ὦ (Av.
huta) and bezashk.

ὃ Compare Av. as-danuniim-a yavananaim (Tistar Yt. 29).

* Paz. abakaga stands for Pahl. abezashk.

5 Compare Av. kasu-danunim-fa vastranam (Tistar Yt. 29).

® Justi identifies this with Lake Van, but perhaps Lake Sevan
may be meant.

7 Or, ‘its value is water.’ K20 omits the word ‘ water.’

® Reading ham instead of hamak, ‘all.’

® See Chap. XI, 2-6.

10 See Chap. XX, 8,

CHAPTER XXIV, 18--ΧΧΥ, 3. gt

on which model, it is said, trees were formed, are
worth all the trees of Khvantras, except the Gékard
tree! with which they restore the dead.

28. Of mountains Mount Aparsén’s beginning is
zn Sagastan and end in Khigistan, some say 22 zs all
the mountains of Pars, azd is chief of all mountains
except Albdrz. 29. Of birds Kamrés? is chief, who
is worth all the birds in Khvaniras, except the grif-
fon of three natures. 30. The conclusion is this,
that every one who performs a great duty has then
much value. ὔ

CHAPTER ΧΧΝ.

1. On matters of religion? it says in revelation
thus : ‘The creatures of the world were created by
me complete in three hundred and sixty-five days,’
that is, the six periods of the Gahanbars which are
completed in a year. 2. It is always necessary first
to count the day avd afterwards the night, for first
the day goes off, and then the night comes on‘.
3. And from the season (g4s) of Médék-shém®,

1 See Chap. XVIII, 1-4.

3. See Chap. XIX, 15, where it is written KAmrés. This ὃ is at
variance with § 11, which gives the chieftainship to Karsipt.

5. That is, ‘on the pertods for observance of religious duties.’

‘ The Jewish and Muhammadan practice is just the contrary.

5 The Av. maidhy6-shema of Yas. I, 27, II, 36, ΠῚ, 41,
Visp. I, 3, II, 1, Afringan Gahanbéar 2, 8. It is the second
season-festival, held on the five days ending with the rosth day of
the Parsi year, which formerly corresponded approximately to mid-
summer, according to the Bundahis. Later writings assert that it
commemorates the creation of water.

92 BUNDAHIS.

which is the auspicious! day Khir of the month
Tir?, to the season of Médiyd4rém’, which is the

1 A dispute as to the meaning of this word formed no small
part of the Kabisah controversy, carried on between the leaders of
the two rival sects of Parsis in Bombay about fifty years ago.
Dastur Edalji Darabji, the high-priest of the predominant sect (who
adhered to the traditional calendar of the Indian Parsis), insisted
that it meant ‘solar,’ or ‘belonging to the calendar rectified for
solar time by the intercalation of a month every 120 years ;’ Mulla
Firfiz, the high-priest of the new sect (who had adopted the calendar
of the Persian Parsis, which is one month in advance of the other),
asserted that the word had no connection with intercalation, but
meant ‘commencing,’ or ‘pertaining to New-year’s day,’ as trans-
lated into Sanskrit, by Nérydésang, in Mkh. XLIX, 2). Anquetil
translates it either as ‘inclusive’ or ‘complete ;’ Windischmann
simply skips it over; and Justi translates it everywhere as ‘in-
clusive.’ Dastur Edalji reads the word vehigaki or vehigak;
Néryésang has vahesa; Mulla Firfz reads. naifakik in the Bun-
dahis, but véhigaktk in the Dinkard, where the word also occurs ;
Justi has néiZakik. The meaning ‘inclusive’ suits the context in
nearly all cases in the Bundahis, but not elsewhere ; if it had that
meaning the most probable reading would be vikhégakik or
nikhégakik, ‘arising, leaping over, including.’ It is nearly always
used in connection with dates or periods of time, and must be some
epithet of a very general character, not only applicable to inter-
calary periods, but also to New-year’s day and dates in general;
something like the Arabic epithet mub4rak, ‘fortunate,’ so com-
monly used in Persian dates. Dastur Edalji compares it with Pers.
bthrak or bihtarak, ‘intercalary month,’ which is probably a corrup-
tion of it; and this suggests veh, ‘good,’ as one component of the
epithet. ‘The word may be read veh-yagakik, ‘for reverencing
the good,’ but as veh, ‘good,’ is an adjective, this would be an
irregular form; a more probable reading is veh-fhakitk, ‘for
anything good,’ which, when applied to a day, or any period of
time, would imply that it is suitable for anything good, that is, it is
‘auspicious.’ Sometimes the word is written vehi#ak, véhfkakfk,
or véht4d; and epithets of similar forms in Pahlavi are applied by
the writers of colophons to themselves, but these should be read
vakhézak or nisivak, ‘lowly, abject.’

? The eleventh day of the fourth month, when the festival
commences.

* The Av. maidhydirya of Yas. I, 30, II, 39, ILI, 44, Visp. I,

CHAPTER ΧΧΝ, 4-6. 93

auspicious day Vahram of the month Din’—the
shortest day—the night increases; and from the sea-
son of Médty4rém to the season of Médék-shém the
night decreases and the day increases. 4. The
summer day is as much as two of the shortest?
winter days, and the winter night is as much as two
of the shortest summer nights*. 5. The summer
day is twelve HAsars, the night six Hasars; the
winter night is twelve H4sars, the day six; a Hasar
being a measure of time and, in like manner, of land‘,
6. In the season of Haméspamad4yém 5, that is, the

6, II, 1, Af. Gahan. 2, 11. It is the fifth season-festival, held on
the five days ending with the 2goth day of the Parsi year, which
formerly corresponded approximately to midwinter, according to
the Bundahis. Later writings assert that it commemorates the
creation of animals.

' The twentieth day of the tenth month, when the festival ends.

* The word kah-aft is merely a hybrid Huzv4ris form of kahist,
‘ shortest,’ which occurs in the next phrase.

5 This statement must be considered merely as an approxima-
tion. The longest day is twice the length of the shortest one in
latitude 49°, that is, north of Paris, Vienna, and Odessa, if the
length of the day be computed from sunrise to sunset; and, if
twilight be included, it is necessary to go still further north. In
Adarbig4n, the northern province of Persia, the longest day is
about 144 hours from sunrise to sunset, and the shortest is about
94 hours.

* According to this passage a hasar of time is one hour and
twenty minutes; itis the Av. hathra of the Farhang-i Otm-khadik
(p. 43, ed. Hoshangji), which says, ‘ of twelve Hsars is the longest
day, and the day and night in which is the longest day are twelve
of the longest HAsars, eighteen of the medium, and twenty-four of
the least—an enumeration of the several measures of the HAsar.’
For the’hAsar measure of land, see Chap. XXVI.

* So in K2o, but this name is rarely written twice alike; it is
the Av. hamaspathmaédaya of Yas. I, 31, II, 40, III, 45, Visp.
I, 7, Il, 1, Af. Gahan. 2, 12. It is the sixth season-festival, held
on the five Gatha days which conclude the Parsi year, just before

94 BUNDAHIS.

five supplementary days at the end of the month
Spendarmad, the day avd night are again equal.
7. As from the auspicious day Adharmazd of the
month Fravardin to the auspicious day Aniran of
the month Mitré! is the summer of seven months,
so from the auspicious day Adharmazd of the month
Avan to the auspicious month Spendarmad, on to
the end of the five supplementary days, is the
winter of five months. 8. The priest fulfils the
regulation (vaéar) about a corpse and other things,
by this calculation as to summer and winter. 9. In
those seven months® of summer the periods (g4s)
of the days and nights are five—since ome cele-
brates the Rapitvin—namely, the period of day-
break is HAvan, the period of midday is Rapitvin,
the period of afternoon is Afizérin, when the ap-
pearance of the stars 4as come into the sky? until
midnight is the period of Atbisratém, from mid-
night until the stars become imperceptible is the
period of Adshahin®. το. In winter are four periods,
for from daybreak till Adzérin is all HAvan, and the
rest as I save said; and the reason of it is this, that
the appearance " of winter is in the direction of the

the vernal equinox, according to the Bundahis. Later writings
assert that it commemorates the creation of man.

? That is, from the first day of the first month to the last day of
the seventh month.

* That is, from the first day of the eighth month to the last of
the five Gatha days, which are added to the twelfth month to com-
plete the year of 365 days.

5 All MSS. have ‘five months’ here.

' 4 Kao has ‘when the stars ave come into sight.’

5 The Avesta names of the five Gaéhs are Havani, Rapithwina,
Uzayéirina, Aiwisrfithrema, and Ushahina.

4 Péz. ash4ris is evidently a misreading of Pahl. 4shk4rfh.

CHAPTER XXV, 7-14. 95

north, where the regions Vérfbarst! and Vérdgarst
are; the original dwelling of summer, too, is in the
south, where the regions Fradadafsh and Vidadafsh
are; on the day Adharmazd of the auspicious month
Avan the winter acquires strength and enters into
the world, azd the spirit of Rapitvin goes from
above-ground to below-ground, where the spring
(kh4nt) of waters is, azd diffuses? warmth and
moisture in the water, avd so many roots of trees do
not wither with cold and drought. 11. And on the
auspicious day Ataré of the month Din ὃ the winter
arrives, with much cold, at Atran-vég; and until the
end, in the auspicious month Spendarmad, winter
advances through the whole world; on this account
they kindle a fire everywhere on the day Ataré of
the month Din, avd it forms an indication that
winter fas come. 12. In those five months the
water of springs and conduits is all warm‘, for Ra-
pitvin keeps warmth azd moisture there, and one
does not celebrate the period of Rapitvin. 13. As
the day Afharmazd of the month Fravardin ad-
vances it diminishes the strength which winter
possesses, avd summer comes in from its own
original dwelling, azd receives strength and do-
minion. 14. Rapitvin comes up from below-ground,
and ripens the fruit of the trees; on this account

1 See Chaps. V, 8, XI, 3. The-north, being opposed to the
south or midday quarter, is opposed to the midday period of
Rapitvin, which, therefore, disappears as winter approaches from
the north.

* If, instead of khAnf for khAntk, ‘spring,’ we read ahQ-i,
‘lord of,’ the translation will be, ‘so that the angel of waters may
diffuse,’ &c. Ξ

* The ninth day of the tenth month.

4 That is, warmer than the air, as it is cooler in summer.

96 BUNDAHIS.

the water of springs is cold in summer’, for Rapitvin
is not there; amd those seven? months one celebrates
the Rapitvin, azd summer advances through the
whole earth. 15. And yet in the direction of Hin-
distAn, there where the original dwelling of summer
is nearer, it is always neither cold nor hot; for in the
season which is the dominion of summer, the rain
always dispels most of the heat, azd it does not
become perceptible; in the winter rain does not fall,
and the cold does not become very perceptible’,
16. In the northern direction, where the preparation
of winter is, z¢ zs always cold‘; for in the summer
mostly, on account of the more oppressive winter
there, it is not possible so to dispel the cold that
one might make z¢ quite warm. 17. In the middle
localities the cold of winter azd heat of summer
both come on vehemently.

18. Again, the year dependent on the revolving
moon is not equal to the computed year on this
account, for the moon ® returns one time in twenty-
nine, azd one time in thirty days, and there are four

1 Kao has ‘ winter’ by mistake.

2 K2o has ‘six,’ and M6 ‘ five,’ instead of ‘ seven.’

8. This is a fairly accurate account of the effect of the monsoons
over the greater part of India, as understood by a foreigner unac-
quainted with the different state of matters in a large portion of
the Madras provinces.

‘ M6 has khfr4s4n instead of 4rayisn, ‘ preparation,’ which
alters the sense into ‘ that is, Khardsan, of which the winter is always
cold.’

6 The MSS. have the Huzvaris term for ‘month,’ which is
sometimes used, by mistake, for ‘moon.’ It is doubtful which
word the author intended to use here, but it is usual to count the
days of a lunar month from the first actual appearance of the new
moon, which usually occurs a full day after the change of the
moon.

CHAPTER XXV, 15-22. 97

hours (zam4n) more than such a one of its years';
as it says, that every one deceives where they speak
about the moon (or month), except when they say
that it comes twice in sixty days. 19. Whoever
keeps the year by the revolution of the moon
mingles summer with winter avd winter with
summer ?.

20, This, 400, ἐξ says, that the auspicious month
Fravardin, the month Ardavahist, axd the month
Horvadad@? are spring; the month Tir, the month
Amerédad, and the month Shatvatr6 are summer;
the month Mitré, the month ἄνδη, avd the month
Ataré are autumn; the month Din, the month
Vohiman, avd the month Spendarmad are winter ‘.
21. And the sun comes from the sign (khfrdak) of
Aries, into which it proceeded in the beginning,
back to that same place in three hundred and sixty-
five days and six short times (hours), which are one
year. 22. As every three months it (the sun) ad-
vances through three constellations, more or less,
the moon comes, in a hundred and eighty days,
back to the place out of which it travelled in the
beginning ὅ.

1 Meaning, probably, that the lunar year is four hours more
than twelve months of 29 and 30 days each, alternately. It should
be 8 hours, 48 minutes, and 37 seconds. The sentence seems
defective, but it is evident from § 21 that zam4n means ‘hour.’

* That is, the lunar year being eleven days shorter than the
solar one, its months are constantly retrograding through the
seasons.

* Generally written Avardad in Pazand, and KhurdAd in Persian.

4 The names of the months are selected from the names of the
days of the month (see Chap. XXVII, 24), but are arranged ina
totally different order.

* Probably meaning, that the new moon next the autumnal

[5] Η

98 - BUNDAHISs.

CHAPTER XXVI.

1. A Hasar! on the ground is a Parasang of one
thousand steps of the two feet. 2. A Parasang? is
a measure as much as a far-seeing man may look
out, see a beast of burden, and make known that z¢
is black or white. 3. And the measure of a man is
eight medium spans ὃ,

equinox is to be looked for in the same quarter as the new moon
nearest the vernal equinox, the moon’s declination being nearly
the same in both cases.

1 Av. hathra of Vend. II, 65, VITI, 280, 287, 291, Tistar Yt.
23, 29. The statements regarding the length of a HAsar are
rather perplexing, for we are told that it ‘is like a Parasang’
(Chap. XLV, 4), that ‘the length of a Hasar is one-fourth of a Para-
sang ’ (Chap. XVI, 7), and that ‘a medium Ha4sar on the ground,
which they also call a Parasang, is a thousand steps of the two
feet when walking with propriety’ (Farhang-i Oim-khadfk, ed.
Hosh. p. 42). To reconcile these statements we must conclude
that the HAsar is like a Parasang merely in the sense of being
a long measure of distance, that it is really the mille passus or
mile of the Romans, and that it is a quarter of the actual Parasang.
At the same time, as it was usual to call a HAsar by the name of a
Parasang, we are often left in doubt whether a mile or a league is
meant, when a HAsar or Parasang is mentioned. The Farhang-i
Oim-khadfik (p. 41) also mentions other measures of distance,
such as the tafar (Av. takara) of two Hasars, the asvdst (or
aéast) of four Hasars, the dashmést (Av. dakhshmaiti) of eight
Hasars, and the yégést (Av. yigaiasti or yugaiasti) of sixteen
Hasars.

3 A Parasang is usually from 3} to 4 English miles, but perhaps
a Hasar is meant here.

* Reading vitast-i miy&nak instead of vitast dam4nak.
The Farhang-i Ofm-khadQk (p. 41) mentions three kinds of spans,
the Av. vitasti (Vend. VIII, 243, 245, XVII, 13) of twelve finger-
breadths (ang fst), or about 9 inches, which is a full span between
the thumb and little finger (the one mentioned in the text) ; the Av.
disti (Vend. XVII, 13) of ten finger-breadths, or about 7} inches,
which is a span between the thumb and middle finger ; and the

CHAPTER XXVI, I—XXVII, 2. 99

CuaPTeER XXVIII.

1. On the nature of plants it says in revelation,
that, before the coming of the destroyer, vegetation
had no thorn and bark about it; and, afterwards,
when the destroyer came, it became coated with
bark and thorny’, for antagonism mingled with
every single thing; owing to that cause vegetation
is also much mixed with poison, like Bis the height
of hemp (kand)?, that is poisonous, for men when
they eat ἐξ die.

2. In like manner even as the animals, with grain
of fifty and five species azd twelve species of medi-
cinal plants, have arisen from the primeval ox, ten
thousand‘ species among the species of principal

Av. uzasti (Pahl. 1414-ast) of eight finger-breadths, or about 6
inches, which is a span between the thumb and fore-finger. Other
measures mentioned by the same authority are the pat (Av. padha,
Vend. IX, 15, 20, 29), ‘foot,’ of fourteen finger-breadths, or about
104 inches; the g4m (Av. gAya, Vend. III, 57, &c.), ‘ step,’ which
‘in the Vendidad is three pai,’ or about 2 feet 74 inches, ‘and in
other places is said fo de two frardst’ (Av. frarathni in Vend.
VIL, 76, 79,87); so the frar4st, which is probably the distance
from the neck to the extended elbow, is half a g4m, or from 15 to
16 inches. Two other measures are mentioned in Vend. VII, 79,
87, 90, IX, 8, the Av. frabazu, ‘ fore-arm or cubit’ from elbow to
finger-ends, which is about 18 inches (or it may be a half fathom) ;
and Av. vibazu, which is probably the ‘fathom,’ or extent of the
two arms out-stretched, from 5 to 6 feet.

1 M6 has ‘ poisonous,’ but is evidently copied from an original
almost illegible in some places.

* Perhaps ‘hemp the height of Bis’ would better express the
Pahlavi words, but Bis (Napellus Moysis) is often mentioned as a
poisonous plant. The phrase may also be translated ‘like Bis and
tall hemp.’ :

* See Chap. XIV, 1.

4 M6 has ‘a thousand,’ but marks an omission. See Chap. IX, 4.

Η 2

100 BUNDAHIS.

plants, azd a hundred thousand species among
ordinary plants have grown from all these seeds of
the tree opposed to harm}, the many-seeded, whzch
has grown in the wide-formed ocean. 3. When the
seeds of all these plants, with those from the pri-
meval ox, have arisen upon it, every year the bird?
strips that tree azd mingles all the seeds in the
water; Tistar seizes ‘hem with the rain-water and
rains them on to all regions. 4. Near to that tree
the white Hém, the healing and undefiled, has
grown at the source of the water of Arédvivsiir?;
every one who eats 2} becomes immortal, and they
call it the Gdkard‘ tree, as it is said that Hém is
expelling death ®; also in the renovation of the unz-
verse they prepare its immortality therefrom ὁ; and
it is the chief of plants’.

5. These are as many genera of plants as exist:
trees and shrubs, fruit-¢rees, corn, flowers, aromatic
herbs, salads, spices, grass, wild plants, medicinal

1 See Chaps. IX, 5, XVIII, 9, XXIX, 5.

* The apparently contradictory account in Chap. IX, 2, refers
only to the first production of material plants from their spiritual
or ideal representative. The bird here mentioned is Kamrés (see
Chaps. XIX, 15, XXIV, 29), as appears from the following
passage (Mkh. LXII, 40-42): ‘And the bird Xamrés for ever
sits ἐπ that vicinity ; and his work is this, that he collects that seed
which sheds from the tree of all seeds, which is opposed to harm,
and conveys ἡ} there where Tistar seizes the water, so that Tistar
may seize the water with that seed of all kinds, and may rain 7/ on
the world with the rain.’

δ΄ See Chaps. XII, 5, XIII, 3-5.

4 Here written Gékarn in all MSS. See Chaps. IX, 6, XVIII,
I, 2.

5 That is, in Yas. IX, where Haoma is entitled dfraosha.

® See Chap. XXIV, 27.

7 See Chap. XXIV, 18.

CHAPTER XXVII, 3-11. 101

Plants, gum plants, and all producing! oil, dyes, axd
clothing. 6. I w7// mention them also a second
time: all whose fruit is not welcome as food of men,
and are perennial (sAlv4r), as the cypress, the plane,
the white poplar, the box, and others of this genus,
they call trees and shrubs (d4r va dirakht). 7.
The produce of everything welcome as food of men,
that is perennial, as the date, the myrtle, the lote-
plum ?, the grape, the quince, the apple, the citron,
the pomegranate, the peach, the fig, the walnut, the
almond, and others in this genus, they call fruit
(mivak). 8. Whatever requires labour with the
spade’, and is perennial, they call a shrub (dirakht).
9. Whatever requires that they take its crop
through labour, azd zts root withers away, such as
wheat, barley, grain, various kinds‘ of pulse, vetches,
and others of this genus, they call corn (σὰ τα Κ).
10. Every plant with fragrant leaves, which is culti-
vated by the hand-labour of men, azd is perennial
(hamvéAr), they call an aromatic herb (siparam). 11.
Whatever sweet-scented blossom arises a¢ various
seasons through the hand-labour of men, or has
a perennial root azd blossoms in zfs season with
new shoots and sweet-scented blossoms, as the rose,
the narcissus, the jasmine, the dog-rose (néstarfin),

1 Comparing this list with the subsequent repetition it appears
probable that ham4&k bard is a corruption of aesam béd (see
§§ το, 21), and that we ought to read ‘ gum p/anés, woods, scents, ~
and plants for oil, dyes, and clothing.’ M6 has ‘oil and dyes for
clothing.’

3 The kfinar (see Chap. XV, 13).

8. The Paz. péhani (which is omitted in Κὶ 20) is evidently a mis-
reading of Pahl. pashang, ‘a hoe-like spade.’

* M6 adds Paz. gavina (Pahl. gnak) to gvid gvid mung4n,
without altering the meaning materially.

102 BUNDAHIsS.

the tulip, the colocynth (kavastik), the pandanus
(kédi), the £amba, the ox-eye (σι), the crocus,
the swallow-wort (zarda), the violet,.the karda,
and others of this genus, they call a flower (g Ql).
12. Everything whose sweet-scented fruit, or sweet-
scented blossom, arises in z¢s season, without the
hand-labour of men, they call a wild plant (vahar
or nihal). 13. Whatever is welcome as food of
cattle and beasts of burden they call grass (giy4h).
14. Whatever enters into cakes (pés- paraktha)
they call spices (@vzartha). 15. Whatever is wel-
come in eating of bread, as torn shoots! of the cori-
ander, water-cress (kakig), the leek, azd others of
this genus, they call salad (térak)*. 16. Whatever
is like spinning? cotton, ad others of this genus,
they call clothing p/ants (gamak). 17. Whatever
lentil* is greasy, as sesame, ddishd4ng, hemp,
zandak®, and others of this genus, they call an
oil-seed (rékan6). 18. Whatever one can dye
clothing with, as saffron, sapan-wood, zaésava,
vaha, and others of this genus, they call a dye-
plant (rag). το. Whatever root, or gum °, or wood

» Reading stak darid; Justi has ‘baked shoots ;’ Anquetil has
‘the three following ;’ M6 has stak va karafs, ‘shoots and
parsley.’

7 Or tarak in ὃ 5, Pers. tarah.

5. Reading Huz. neskhun4n, ‘twisting,’ but the word is doubtful ;
Justi has ‘ sitting on the plant,’ which is a rather singular description
for cotton.

* Reading mafag; Anquetil, Windischmann, and Justi read
mazg, ‘marrow,’ but this is usually written otherwise.

5 Perhaps for zét6, ‘olive,’ as Anquetil supposes, and Justi
assumes.

* Reading tQf (compare Pers. tuf, ‘ saliva’).

CHAPTER XXVII, 12--2ά. 103

is scented, as frankincense!, var4st?, kust, sandal-
wood, cardamom, camphor, orange-scented mint,
and others of this genus, they call a scent (béd).
20. Whatever stickiness comes out from plants‘
they call gummy (zadak). 21. The timber which
proceeds from the trees, when it is either dry or wet,
they call wood (£iba). 22. Every one of all these
plants which is so, they call medicinal (dardk)®.

23. The principal fruits are of thirty kinds (kha-
dfinak), and ten species (sardak) of them are fit
to eat inside and outside, as the fig, the apple, the
quince, the citron, the grape, the mulberry, the pear,
and others of this kind; ten are fit to eat outside,
ὀμέ not fit to eat inside, as the date, the peach, the
white apricot, azd others of this kind; those which
are fit to eat inside, ὀμέ not fit to eat outside, are
the walnut, the almond, the pomegranate, the cocoa-
nut®, the filbert’, the chesnut ὃ, the pistachio nut,
the varg4n, azd whatever else of this description
are very remarkable.

24°. This, too, it says, that every single flower is
appropriate to an angel (ameshdéspend)”, as the

1 Paz. kendri for Pahl. kundur probably.

3. Justi compares Pers. barghast.

5 Paz. kakura may be equivalent to Pers. qaqulah, ‘ carda-
moms,’ or to Pers. kakul or kak], ‘ marjoram.’

4 K20 omits a line, from here to the word ‘ either.’

5 The line which contained this sentence is torn off in Kzo.

* Paz. anarsar is a misreading of Pahl. anargfl (Pers. nargil,
* cocoa-nut’).

7 Paz. pendak, a misreading of Pahl. funduk.

δ Paz. shahbréd, a misreading of Pahl. shahbalfit; omitted
in M6.

® M6 begins a new chapter here.

1° These are the thirty archangels and angels whose names are
applied to the thirty days of the Parsi month, in the ordcr in

104 BUNDAHIS.

white! jasmine (saman) is for Vohdman, the myrtle
and jasmine (y4smin) are Adharmazd’s own, the
mouse-ear (or sweet marjoram) is Ashavahist’s? own,
the basil-royal is Shatvairé’s own, the musk flower
is Spendarmaa’s, the lily is Horvadaa’s, the 4amba
is Amerédad’s, Din-favan-Ataré has the orange-
scented mint (vadrang-béd), Ataré Aas the mari-
gold’ (4dargun), the water-lily is Avan’s, the white
marv is Khirshéa@’s, the ranges‘ is Mah’s, the
violet is Tir’s, the méren® is Gds’s, the kArda is
Din-pavan-Mitré’s, all violets are Μιιγό᾽ 5, the red
chrysanthemum (khér) is Srdésh’s, the dog-rose
(nestran) is Rashnd’s, the cockscomb is Fravar-
din’s, the sisebar is V4hram’s, the yellow chrysan-
themum is Ram’s, the orange-scented mint is Vaa’s®,
the trigonella is Din-pavan-Din’s, the hundred-
petalled rose is Din’s, all kinds of wild flowers
(vahar) are Ara’s?, Astad has all the white Hém 8,
the bread-baker’s basil is Asman’s, Zamy4d has the
crocus, Maraspend has the flower® of Ardashir,

Ss
which they are mentioned here, except that Aiharmazd is the first
day, and Vohfiman is the second.

1 M6 has ‘ yellow.’

3. Synonymous with the Ardavahist of Chap. I, 26.

> Anquetil, Windischmann, and Justi have ‘ the poppy.’

‘ M6 has Paz. Ig as only the first part of the word, and Justi
translates it by ‘red lac,’ which is not a plant. Transcribing
the Pazand into Pahlavi, perhaps the nearest probable word is
rand, ‘laurel.’

5 M6 has Paz. ménr; Anquetil has ‘vine blossom,’ and is
followed by Windischmann and Justi, but the word is very
uncertain.

* The remainder of this chapter is lost from K2o.

7 This female angel is also called Arshisang (see Chap. XXII, 4).

® See § 4.

® M6 leaves a blank space for the name of the flower; perhaps
it is the marv-i Ardashfran,

CHAPTER XXVII, 25—XXVIII, 2. 105

Aniran das this Hém of the angel Hém!, of three
kinds.

25. It is concerning plants that every single kind
with a drop of water on a twig (teh) they should
hold four finger-breadths in front of the fire?; most
of all it is the lotos (kdQn4r) they speak of.

CuaPpTreR XXVIII%.

{1. On the evil-doing of Aharman and the demons
it says in revelation, that the evil which the evil
spirit has produced for the creation of Adharmazd it
is possible to tell by this winter‘; and his body is
that of a lizard (vazagh)® whose place is filth (kalA).
2..He does not think, nor speak, nor act for the
welfare (nadikth) of the creatures of Adharmazd ;
and his business is unmercifulness and the destruc-
tion of this welfare,;so that the creatures which
Atharmazd shall increase he will destroy; and 4zs
eyesight (4ashm mi&4isn)® does not refrain from
doing the creatures harm. 3. As it says that, ‘ever

1 Reading, in Pahlavi, HOm yédaté aé hém.

2 See Chap. XXI, 1. Referring to the necessity of drying fire-
wood before putting it on the fire. The Καπᾶτγ is specially men-
tioned, as one of the first fire-woods used by mankind, in Chap.
XV, 13. :

5 Chaps. XXVIII, XXIX, and XXXI are omitted in M6 and
all MSS. descended from it, whether Pahlavi or Pazand; and,
owing to the loss of a folio from Kzo before any of its extant
copies were written, the first quarter of Chap. XXVIII has hitherto
been missing, but is here supplied (enclosed in brackets) from TD,
a MS. belonging to Mobad Tahmuras Dinshaw (see Introduction).

* Winter being one of the primary evils brought upon creation
by Angra-mainyu (see Vend. I, 8-12).

δ΄ See Chap. III, 9. 5 Referring to ‘ the evil eye.’

106 BUNDAHIs.

since a creature was created by us, 1, who am
Aftharmazd, have not rested at ease, on account of
providing protection for my own creatures; and
likewise not even he, the evil spirit, on. account of
contriving evil for the creatures.’ 4. And by ¢her
devotion to witchcraft (ya4tik-dinéth) he seduces
mankind into affection for himself and disaffection
to Atharmazd', so that they forsake the religion
of Adharmazd, and practise that of Aharman. 5.
He casts this into the thoughts of men, that this
religion of Adharmazd is nought, and it is not
necessary to be steadfast in it. 6. Whoever gives
that man anything, in whose law (d4@) this saying
is established, then the evil spirit is propitiated by
him, that is, he has acted by his pleasure.

7. The business of Akéman? is this, that he gave
vile thoughts and discord to the creatures. 8. The
business of the demon Andar is this, that he con-
strains the thoughts of the creatures from deeds of
virtue, just like a leader who Aas well-constrained
(sardar-i khdp afs4rdd); and he casts this into
the thoughts of men, that it is not necessary to
have the sacred shirt and thread- girdle. 9. The
business of the demon Sdvar', that is a leader of
the demons, is this, that is, misgovernment, oppres-
sive anarchy, and drunkenness. 10. The business of
the demon Naikiyas* is this, that he gives discon-
tent to the creatures; as it says, that should this ove

1 Compare Chap. I, 14.

2 The six arch-fiends of this paragraph are those mentioned in
Chaps. I, 27, XXX, 29.

* Written Sévar in Chap. I, 27.

4“ Written Nakahéd in Chap. I, 27, Naikfyas when repeated in
this sentence, and Paz. NaéQnghas in Chap. XXX, 29.

CHAPTER XXVIII, 3-15. 107

give anything to those men whose opinion (dad) is
this, that it is not necessary to have the sacred shirt
and thread-girdle, then Andar, Savar, and Naiktyas
are propitiated by him. 11. The demon Taprév! is
he who mingles poison with plants and creatures ;
as it says thus: ‘ Taprév the frustrater, and Zatrié
the maker of poison.’ 12. All those six, it is said,
are arch-fiends? of the demons; the rest are co-
operating and confederate with them. 13. This,
too, it says, that]* should ove give [anything to] a
man who says [that it is proper to have one boot],
and in his law walking with one boot [is established,
then]‘ the fiend Tapréz is propitiated [by him].

14. The demon Tarémat® [is he who] produces
disobedience ; the demon Mitdkht * is the liar (dr6é-
gan) of the evil spirit?; the demon Arask® (‘malice’)
is the spiteful fiend of the evil eye. 15. Theirs are
the same? appliances as the demon Aeshm’s”, as it

? Written Tairév in Chap. I, 27. 2 See Chap. III, 2.

δ᾽ From this point the Pahlavi text is extant in K2o, except some
illegible words, the translation of which (supplied from TD) is here
enclosed in brackets.

* Anquetil, misled by the lacuna in his MS., thought that there
was a change of subject here, and began a new chapter at this
point. On this account the numbers of his chapters are hence-
forth one in excess of those in this translation.

5 Written Tarékmaté in TD, and identified with Na(nghas
(Naikiyas) in Chap. XXX, 29; a personification of the Av. taré-
maiti, ‘ disobedience,’ of Yas. XXXIII, 4, LIX, 8.

* A personification of the Av. mithaokhta, ‘false-spoken,’ of
Yas. LIX, 8, Vend. XIX, 146, Visp. XXIII, 9, Zamy4d Yt. 96.

7 TD has drag gim4nikth, ‘the fiend of scepticism.’

® Av. araska of Yas. IX, 18, Ram Yt. 16, personified.

®* The word h6manam in K2ois a false Huzvaris reading of
ham, owing to the copyist reading am, ‘I am;’ TD has ham-
afzar, ‘having like means.’

” Or Khashm, ‘wrath;’ so written in K20, but it is usually

108 BUNDAHIS.

says that seven powers are given 4o Aeshm!, that
he may utterly destroy the creatures therewith ;
with those seven powers he will destroy seven? of
the Kayan heroes in his own time, éz¢ one will
remain. 16. There where Mitédkht (‘falsehood’)
arrives, Arask (‘malice’) becomes welcome, [and
there where Arask is welcome]? Aeshm lays a
foundation *, and there where Aeshm has a founda-
tion ® many creatures perish, azd@ he causes much
non-Iranianism*. 17. Aeshm mostly contrives all
evil for the creatures of Adharmazd, axd the evil
deeds of those Kayan heroes have been more com-
plete through Aeshm, as it says, that Aeshm, the
impetuous assailant, causes them most’.

18. The demon Vizarésh® is he who struggles
with the souls of men which ave departed, those

Aéshm elsewhere; the Av. aéshma of Vend. IX, 37, X, 23, 27, &c.
The Asmodeus of the Book of Tobit appears to be the Av. Aéshm6
daévé, ‘demon of wrath.’

1 TD has ‘there were seven powers of Aéshm.’

3 TD has ‘ six,’ which looks like an unlucky attempt to amend
a correct text. Tradition tells us that only five Kayans reigned
(see Chap. XXXIV, 7), and the Shahn4mah also mentions Siya-
wush (Pahl. Kai-Sty4vakhsh), who did not reign; but eight Kay4ns,
besides Léharadsp and Vistasp, who were of collateral descent (see
Chap. XXXI, 28), are mentioned in the Avesta, whence the author
of the Bundahis would obtain much of his information (see Fra-
vardin Yt. 132, Zamyad Yt. 71, 74).

8 The phrase in brackets occurs only in TD.

4 Reading bunak as in TD; Kzo has ‘sends down a root.’

5 Soin TD; K2zo has ‘ where Aeshm keeps on.’

* That is, ‘many foreign customs.’

7 The word vésh, ‘most,’ is only in TD.

® So in TD; Kao has Vigésh. He is the Av. Vizaresha of
Vend. XIX, 94, who is said to convey the souls of the departed to
the Xinvad bridge.

CHAPTER XXVIII, 16-22. 109

days and nights! when ¢hey remain in the world;
he carries ¢hem on, terror-stricken, and sits at the
gate of hell. 19. The demon Uda? is he who, when
a man sits in a private place, or when he eats at
meals, strikes 42s knee spiritually on 42s back 3, so
that he bawls out [azd looks out, that chattering
he may eat, chattering] he may evacuate (riéd@), and
chattering he may make water (mézéq), so that he
may not attain [unto the] best existence‘.

[20. The demon Ak&t4sh ὅ is the fiend of perver-
sion (nikirdyth), who makes the creatures averse
(nikir4t) from proper things; as it says, that who-
ever has given anything to that person (tant)
whose opinion (d4@) is this, that it is not necessary
to have a high-priest (dastébar), then the demon
Aeshm is propitiated by him. 21. Whoever has
given anything to that person whose opinion is this,
and who says, that it is not necessary to have a
snake-killer (m4r-van), then Aharman, with the
foregoing demons, is propitiated by him; this is
said of him who, when he sees a noxious creature,
does not kill 2. 22. A snake-killer (maré-gn6)é®
is a stick on the end of which a leathern ¢hong is

' TD has ‘those three nights,’ referring to the period that the
soul is said to remain hovering about the body after death (see
H4dékht Nask, ed. Haug, IT, 1-18, III, 1-17).

* Soin K20; TD has Aftdak (see Pahl. Vend. XVIII, 70).

3 TD has merely ‘strikes a slipper (padin-pdésh) spiritually,’
that is, invisibly, for the purpose of startling the man.

4 The short phrases in brackets are taken from TD to supply
words torn off from Κὶ 2ο, which passes on to Chap. XXIX at this
point, but TD supplies a continuation of Chap. XXVIII, which is
added here, and enclosed in brackets.

5 The Av. Akatasha of Vend. X, 23 Sp., XIX, 43 W.

* See Pahlavi Vend. XVIII, 5, 6.

10 BUNDAHIS.

provided; and it is declared that every one of the
good religion must possess one, that they may
strike and kill noxious creatures avd sinners more
meritoriously with it.

23. Zarm&n? is the demon who makes decrepit
(dispad), whom they call old age (pirth). 24.
Xishmak? is he who makes disastrous (vazandak), -
and also causes the whirlwind*® whzchk passes over
for disturbance. 25. The demon Varend‘ is he
who causes illicit intercourse, as it says thus:
‘Varen6 the defiling (4141).’ 26. The demon Bash-
Asp*® is she who causes slothfulness; Ség is the
fiend (drag) who causes annihilation; and the
demon Niydaz is he who causes distress.

27. The demon Az® (‘greediness’) is he who
swallows everything, and when, through destitution,
nothing has come he eats himself; he is that
fiendishness which, although the whole wealth of
the world be given up to it, does not fill up and is
not satisfied; as it says, that the eye of the covetous
is a noose (gamand), and 2 it the world is nought.
28. Pfis™ is the demon who makes a hoard, and

' A personification of the Av. zaurva of Vend. XIX, 43 W.,
Yas. IX, 18 Sp., Gés Yt. το, Ram Yt. 16.

3 The reading of this name is uncertain.

5 The small whirlwinds, which usually precede a change of wind
in India, are commonly known by the name of shatr4n, which
indicates that such whirling columns of dust are popularly attri-
buted to demoniacal agency.

‘ A personification of Av. varena, ‘desire,’ in an evil sense.

5 Av. Bdshyadsta of Vend. XI, 28, 29, 36, 37, XVIII, 38, ἄς.
The names of the three demons in this sentence are Persian words
for ‘sloth,’ ‘ trouble,’ and ‘ want.’

* Av. Azi of Vend. XVIII, 45, 50, Yas. XVII, 46, LXVII, 22,
Astad Yt. 1. ᾿

Τ᾿ Compare Pers. ρα γῆς, ‘covetous,’ and piy fis, ‘avarice.’ Pas
is evidently the demon of misers, and Az that of the selfish.

CHAPTER XXVIII, 23-35. Trt

does not consume 2¢, axd does not give to any one;
as it says, that the power of the demon Az is owing
to that person who, not content with his own wife,
snatches away even those of others.

29. The demon Nas! is he who causes the pollu-
tion and contamination (nisrdstih), which they call
nasfi (‘dead matter’). 30. The demon Friftar
(‘deceiver’) is he who seduces mankind. 31. The
demon Spazg? (‘slander’) is he who brings and
conveys discourse (milay4), avd it is nothing in
appearance such as he says; and he shows that
mankind fights azd apologizes (avakhshinéda), indi-
vidual with individual. 32. The demon Ardst? (‘un-
true’) is he who speaks falsehood. 33. The demon
Aigh4sh‘ is the malignant-eyed fiend who smites
mankind with 4zs eye. 34. The demon Bat® is he
whom they worship among the Hindfs, and his
growth is lodged in idols, as one worships the horse
as an idol® 35. Astéd-vidad’ is the evil flyer (v4é-i
saritar) who seizes the life; as it says that, when

! Av. Nasu of Vend. V, 85-106, VI, 65, 72, 74, 79, VII, 2-27,
70, VIII, 46, 48, 132-228, IX, 49-117, &c.

? Av. spazga of Ardabahist Yt. 8, 11, 15.

5 Always written like an4st.

‘ Av. aghashi of Vend. XX, 14, 20, 24, which appears to be
‘the evil eye ;’ but see § 36.

5 Av. Baiti of Vend. XIX, 4, 6, 140, who must be identified with
Pers. but, ‘an idol,’ Sans. ὉΠ ἴα, ‘a goblin,’ and not with Buddha.

* Reading αἴας vakhsh pavan battha mahménd, éigdin
bfit asp parastédd, which evidently admits of many variations,
but the meaning is rather obscure.

7 Here written Asti-vid4d (see Chap. III, 21). Vend. V, 25, 31
says, ‘Ast6-vidhétu binds him (the dying man); Vayé (the flying
demon) conveys him bound ;’ from which it would appear that
Ast6-vidad and ‘the evil flyer’ were originally considered as dis-
tinct demons.

112 BUNDAHIS.

Ais hand strokes a man 2z¢ zs lethargy, when he casts
z¢ on the sick one 1 zs fever, when he looks in his
eyes he drives away the life, and they call it death.
36. The demon of the malignant eye (sir-4ashmih)
is he who will spoil anything which men see, when
they do not say ‘in the name of God’ (yazd4n).

37. With every one of them are many demons
and fiends co-operating, to specify whom a second
time would be tedious; demons, too, who are furies
(khashmak4n), are in great multitude it is said.
38. They are demons of ruin, pain, and growing old
(zva4ran), producers of vexation and bile, revivers of
grief (nivagth), the progeny of gloom, and bringers
of stench, decay, and vileness, who are many, very
numerous, and very notorious; and a portion of all
of them is mingled in the bodies of men, and heir
characteristics are glaring in mankind.

39. The demon Apdésh! and the demon Aspen-
gargdk ? are those who remain in contest with the
rain. 40. Of the evil spirit? are the law of vileness,
the religion of sorcery, the weapons of fiendishness,
and the perversion (kh4mth) of God’s works; and

1 Av. Apaosha of Tistar Yt. 21, 22, 27, 28, Astad Yt. 2,6; see
also Chap. VII, 8, ro, 12.

2 Here written Aspengaréga, but see Chaps. VII, 12, XVII, 1.
He is the Av. Spengaghra of Vend. XIX, 135, and, being a demon,
is not to be confounded with the demon-worshipper, Spizgauruska,
of Gés Yt. 31, Ashi Yt. 51.

8. The ‘ evil spirit,’ Ganrak-matn6ék, seems to be here treated as
a demon distinct from Aharman, which is inconsistent with what
is stated in §§ 1-6, and is contrary to general opinion. This
inconsistency would indicate the possibility of this continuation of
Chap. XXVIII in TD, or a portion of it, having been added by
an editor in later times (although it is difficult to discover any
difference of style in the language), if we did not find a similar con-
fusion of the two names in Chap. XXX, 29, 30.

CHAPTER XXVIII, 36-44. 113

his wish is this, that is: ‘Do not ask aéou¢ me, and
do not understand me! for if ye ask adoud and
understand me, ye wz// not come after me!” 41.
This, too, it says, that the evil spirit remains at the
distance of a cry, even at the cry of a three-year-old
cock (kfiléng), even at the cry of an ass, even at
the cry of a righteous man when one strikes him
involuntarily avd he utters a cry* 42. The de-
mon Kindak# is he who is the steed (b4rak) of
wizards.

43. Various new demons arise from the various
new sins the creatures may commit, and are pro-
duced for such purposes; who make even those
planets rush o# which are in the cedestzal sphere, and
they stand very numerously in the conflict. 44.
Their ringleaders (kam4rikan) are those seven
planets, the head and tail of Gé4ihar, and Maspar *

1 Compare Mkh. XL, 24-28: ‘The one wish that Hérmezd,
the lord, desires from men is this, that “ye shall understand me
(Hérmezd), since every one who shall understand me comes after
me, and strives for my satisfaction.” And the one wish that Ahar-
man desires from men is this, that “ye shall not understand me
(Aharman), since whoever shall understand me wicked, 42s actions
proceed not after me, and, moreover, no advantage and friendship
come to me from that man.”’

3. The sentence is rather obscure, but it seems to imply that such
cries keep the evil spirit at a distance ; it is, however, just possible
that it means that the cry of the evil spirit can be heard as far as
such cries.

* Av. Kunda of Vend. XI, 28, 36, XIX, 138.

4 TD has Gék-Aihar and Mfs-parik here, but see Chap. V, 1,
where these beings are included among the seven planetary leaders,
and not counted in addition to them. This is another inconsis-
tency which leads to the suspicion that this contjnuation of the
chapter may have been written by a later hand. According to
this later view, the sun and moon must be included among those
malevolent orbs, the planets.

[5] I

114 BUNDAHIS.

provided with a tail, whzch are ten. 45. And by
them these ten worldly creations, ¢ha¢ is, the sky,
water, earth, vegetation, animals, metals, wind, light,
fire, and mankind, are corrupted with all this vile-
ness; and from them calamity, captivity, disease,
death, and other evils and corruptions ever come to
water, vegetation, and the other creations which
exist 2 the world, owing to the fiendishness of
those ten. 46. They whom I save enumerated are
furnished with the assistance and crafty (afzar-
hémand) nature of Aharman.

47. Regarding the cold, dry, stony, and dark
interior of mysterious (tartk dén afrag-pédak)
hell it says, that the darkness is fit to grasp with
the hand!, and the stench is fit to cut with a knife ;
and if they inflict the punishment of a thousand
men within a single span, they (the men) think in
this way, that they are alone; and the loneliness is
worse than its punishment?. 48. And its connec-
tion (band) is with the seven planets, be it through
much cold like Saturn* (Kév4n), be it through
much heat like Aharman; and their food is brim-
stone (gandak), and of succulents the lizard (va-
zagh), and other evil axd wretchedness (paty4n).]

' Compare Mkh. VII, 31: ‘and always their darkness is such-
like as though it be possible to grasp with the hand.’

2 Compare Arda-Viraf-namak (LIV, 5-8): ‘As close as the ear
to the eye, and as many as the hairs on the mane of a horse, so
close and many in number, the souls of the wicked stand, but they
see not, and hear no sound, one from the other; every one thinks
thus, “I am alone.”’

3 Or, ‘with more cold than Saturn.’

CHAPTER XXVIII, 45--ΧΧΙΧ, 2. 115

CuarprerR X XIX},

1. On [the sfzxztual chieftainship? of the regions
of the earth] it says in revelation, that every one of
those six chieftainships® has one sfzvztual chief;
as the chief of Arzah is Ash4shagahaa-é Hvandéin',
the chief of Savah is Hoazarédathhri-han4 Parést-
yaré°, the chief of Fradadafsh is Spitdéid-i Adspé-
sinan δ, [the chief of Vidadafsh is Airtz-rasp Atispé-
sinan’,] the chief of Vérdbarst is Huvasp*, the
chief of Vérdgarst is Kakhravak®. 2. Zaratdst is

1 For this chapter, which is numbered XXX by previous trans-
lators, we have to depend only on K2o and TD (see the note on
the heading of Chap. XXVIII) ; and the words enclosed in brackets
are supplied from TD, being either illegible or omitted in Kzo.

3 Perhaps ‘patriarchate’ or ‘episcopate’ would be a_ better
translation of radih, and ‘ patriarch’ or ‘bishop’ of rad, in this
chapter, as the chief high-priest (dastQr-i dastQran) and his office
are evidently meant by these words.

® Of the six other regions, distinct from this one of Khvaniras,
see Chap. XI, 2-4.

4 TD has Ashashfg,hd-é atgh Névandan ; both MSS. giving
these names in a barbarous Pazand form which cannot be relied
on. Perhaps this Dastfr is the Av. Ashavanghu Bivandangha of
Fravardin Yt. rro.

5 TD has Héazar6kakhhr-han4 Paréstyré, all in Pazand in both
MSS., except Huz. han4, which stands for P4z. ἃ, here used for
the idhafat i. Perhaps this Dastfr is the Av. Garé-danghu Pairis-
tira of Fravardin Yt. r1ro.

* So in TD; Kzo has Paz. Spaitanid-i Huspasny4n. This
Dastfr is, no doubt, the Av. (gen.) Spitéis Uspisnaos of Fravardin
Yt. 121.

7 Omitted in K2o, but, no doubt, this Dastfr is the Av, Erez-
rfspa Uspasnu of Fravardin Yt. 121.

® Av. Hvaspa of Fravardin Yt. 122.

® So in both MSS. As in the case of each of the preceding two
pair of regions, two consecutive names of Dastfirs have been taken
from the Fravardin Yast, it may be supposed that the names

I2

116 BUNDAHIs.

spiritual chief of the region of Khvaniras, and also
of all the regions; 4e zs chief of the world of the
righteous, and it is said that the whole religion was
received by them from Zaratdst!.

3. In the region of Khvaniras are many places,
from which, in this evil time of violent struggling
with the adversary, a passage (vidarg) is con-
structed by the power of the spiritual world
(mainékth), and one calls them the beaten tracks ?
of Khvaniras,

4. Counterparts of those other regions® are such
places as Kangdez, the land of Saukavastdn, the
plain of the Arabs (TAztk4n), the plain of PésyAnsai,
the river Naivtak‘*, Airan-vég, the enclosure (var)
formed by Yim, avd Kasmir in India’. 5. And
one immortal chief acts in the government of each

taken for this third pair of regions will also be consecutive, and
this Dast@r must, therefore, be identified with the Av. Kathwaraspa
of Fravardin Yt. 122.

1 TD has ‘ Zaratfst is chief of this region of Khvaniras, and also
of the whole world of the righteous; all chieftainship, also, is from
Zaratfist, so that the whole religion,’ &c.

Justi has ‘ zones, climates ;’ but transcribing Paz. habavanh4&
back into Pahlavi we have a word which may be read khabanoha,
pl. of khab4n, ‘a trampling-place’ (comp. Pers. khabidan). TD
has khvabfsné-g4s, which has the same meaning.

5. Meaning, probably, that they resemble the six smaller regions
in being isolated and difficult of access; in other words, either
mythical, or independent of Iranian rule.

4 Soin TD, which also omits the second, third, and fourth of
these isolated territories. In K2o we might read rad va khQdak,
‘ chief and lord,’ as an epithet of Afran-vég. This river must be
the Nahvtak of Chap. XXI, 6.

5 Reading Kasmfr-i andar Hind, but TD has Kasmir-i
andarfind; perhaps the last word was originally anfrdnak, in
which case we should read ‘ the non-Iranian Kasmir.’

CHAPTER XXIX, 3-5. 117

of them; as it says, that Péshydétand! soz of Vis-
tasp, whom they call Aitré-mainé?, is in the country
of Kangdez*; Aghrérad* son of Pashang is in the
land of Saukavastén®, and they call him Gépat-
shah*®; Parsadgi? H/vembya is in the plain of

1 The Av. Peshdtanu of Vishtésp Yt. 4, where he is described
as free from disease and death. TD has Péshyédk-tanf. See also
Chaps. XXXI, 29, XXXII, 5.

3 TD has Kitré-m46n6, and it may be doubted whether the
latter portion of the name be derived from Av. mainyu, ‘spirit,’
or maunghé, ‘moon.’ The Dadistén-i Dintk (Reply 89) calls him
‘ Patsh4ydtanQ who is called from the Xitr6k-m4hané (or mfy4n6),’
the Katru-mfy4n river of Chap. XX, 7, 31.

® See § 10. TD has Kangdesz-i bamfk, ‘Kangdez the
splendid.’

4 The Av. Aghraératha Narava of Gés Yt. 18, 22, Fravardin
Yt. 131, Ashi Yt. 38, Zamyad Yt. 77; he is Aghrirath, brother of
Afrasiyab, in the Shahnamah ; see also Chap. XXXI, 15.

5 TD has Pahl. Sakikstan here, but Sdkapastfn in ὃ 13 (the
letters 1k and p being often much alike in Pahlavi writing). Kzo
has Paz. Savkavatén, SaukAvasta, and Savkavastin.

* TD has Gépat-malké, ‘king of G6pat;’ and Dad. (Reply 89)
states that ‘the reign of Gépatshah is over the country of Gépaté,
coterminous with Afran-vég, on the bank of the water of the Dafttk ;
and he keeps watch over the ox Hadhayas, on whom occurred the
various emigrations of men of old.’ Mkh. (LXII, 31-36) says,
‘ Gépatsh4h remains in Afran-vég, within the region of Khvantras ;
from foot to mid-body Ae ἐς a bull, and from mid-body to top he ἐς
a man; at all times he stays on the sea-shore, and always performs
the worship of God, and always pours holy-water into the sea;
through the pouring of that holy-water innumerable noxious
creatures in the sea will die; for if he should not mostly perform
that ceremonial, and should not pour that holy-water into the sea,
and those innumerable noxious creatures should not perish, then
always when rain falls the noxious creatures would fall like rain.’
In Chap. XXXI, 20, he is said to be a son of Aghrérad.

7 So in Κ2ο; and Av. Parshadgau occurs in Fravardin Yt. 96,
1273 but TD has Fradakhstar Khfmbikan, and Dad. (Reply 89)
mentions ‘ Fradhakhst6 son of Khfimbik4n’ as one of the seven

118 BUNDAHIS.

PésyAnsai!, and he is Hvembya for this reason, be-
cause they brought 4zm up in a Avemb (‘jar’) for
fear of Khashm ( Wrath’); [As4m-i? Yamdhust is
in the place which they call the River Natvtak];
the tree opposed to harm? is in Airan-vég; Urvatad-
nar‘ soz of Zaratist is in the enclosure formed by
Yim. 6. Regarding them it says, they are ‘hose
who are immortal, as are Narsih® sow of Vivanghad,
Tds® son of Nédar’, Giw® son of Gidarz, Ibairaz®
the causer of strife, azd Ashavazd son of Pouru-
dhakhst'!®; and they will all'! come forth, to the

immortal lords of Khvanfras, which name corresponds with the
Av. Fradhakhsti Khunbya of Fravardin Yt. 138.

1 TD has always Pahl. Pésansih. No doubt the Pisin valley is
meant (see § 11).

® Or it may be read Aéshm-i. This phrase occurs only in TD,
but Dad. (Reply 89) mentions ‘the Avesta YakhmAyisad, son of the
same Fry4né,’ as one of the seven immortal lords of Khvaniras.

5 See Chap. XXVII, 2.

4 See Chap. XXXII, 5.

5 Or Narsde in TD; Kzo has Paz. Naréf, but see Chap. XXXI,
3» 5

* Av. Tusa of Abdn Yt. 53, 58, and an Iranian warrior in the
Shahnémah.

7 Av. Naotara, whose descendants are mentioned in ἄρῃ Yt.
76, 98, Fravardin Yt. 102, Ram Yt. 35.

® Av. Gaévani of Fravardin Yt. 115 is something like this name
of one of the Iranian warriors in the Shahn4mah.

® TD has Pz. Bairazd. Perhaps it is not a name, but a Pazand
corruption of Pahl. aévarz, ‘warrior, trooper’ (traditionally); in
which case we should have to read ‘the warrior who was a causer
of strife.’

10 So in TD; K2o has ‘Ashavand son of Porudakhst,’ and Dad.
(Reply 89) mentions ‘ Ashavazang son of Pérfidakhst6ih’ as one
of the seven immortal lords of Khvaniras. He is the Av. ‘ Asha-
vazdangh the Pourudh4khstiyan’ of Aban Yt. 72, Fravardin Yt.
112.

™ So in TD, but K2o has ‘always.’

CHAPTER XXIX, 6-IO. 119

assistance of Séshyans, on the production of the
renovation of the universe.

7. Regarding S4m!? it says, that he became im-
mortal, éu¢ owing to his disregard of the Mazda-
yasnian religion, a Tdrk whom they call Nihag?
wounded 42m with an arrow, when he was asleep
there, in the plain of Pésyansai ; and it had brought
upon him the unnatural lethargy (bishasp) whzch
overcame zm im the midst of the heat®. 8. And
the glory (far) of heaven stands over him‘ for the
purpose that, when Az-i Dahak® becomes unfettered
(arazak), he may arise and slay him; and a myriad
guardian spirits of the righteous are as a protection
to him. 9. Of Dahak, whom they call Bévardsp,
this, too, it says, that Frédin when he captured
Dah4k was not able to kill 42m, and afterwards
confined him in Mount Dim4Avand*; when he be-
comes unfettered, S4m arises, and smites and slays
him.

10. As to Kangdeg, z¢ zs in the direction of the
east, at many leagues from the bed (var)? of the

1 This is not Sim the grandfather of Rustam, but the Av. Sama,
who appears to have been an ancestor of Keresfspa (see Yas. IX,
30), called Sam, grandfather of GarsAsp, in a passage interpolated
in some copies of the Shahnémah (compare Chap. XXXI, 26, 27).
Here, however, it appears from the Bahman Yast (III, 59, 60)
that KeresAspa himself is meant, he being called Sama Keresdspa
in Fravardin Yt. 61, 136.

2 It can also be read Nih&v or Niy4g in K2o, and Nih§v or
Nihan in TD.

8. TD has ‘as he lay 25: the midst of the heat’

4 TD has ‘and the snow (vafar) has settled (nishast) over
him.’

5 See Chaps. XXXI, 6, XXXIV, 5.

§ See Chap. ΧΙ], 31.

7 TD has agvar, ‘above,’ instead of min var, ‘from the bed,’

120 BUNDAHIS.

wide-formed ocean towards that side. 11. The plain
of Pésy4nsat is in K4vulistén, as it says, that the
most remarkable upland (bAlist) in KAvulistan is
where Pésydnsai is; there it is hotter, on the more
lofty elevations there is no heat! 12. Atran-vég is
in the direction of Ataré-patakan*, 13. The land
of Saukavastén is on the way from Tarkistan to
Kinist4n, in the direction of the north. 14. [The
enclosure]* formed by Yim is zz the middle of Pars,
in Sruv4‘; thus, they say, that what Yim formed
(Yim-kard) is below Mount Yimakan®, 15. Kasmir
is in Hinddstan.

CuarteR XXX¢.

1. On the nature of the resurrection and future
existence it says in revelation, that, whereas MAshya
and MAshydt, who grew up from the earth’, first
fed upon water, then plants, then milk, avd then
meat, men also, when their time of death 4as come,
first desist from eating meat, then milk, then from

1 Or, ‘the hottest there, through the very lofty elevation, is not
heat.’

3. Pers, Adarbig4n.

5 The word var is omitted in K2o.

“ TD has Pahl. Srfbak.

5 Or it may be read Damak4n, but TD has Kamak4n. It can
hardly be Damaghan, as that is a town and district in KhurAs4n ;
Justi also suggests the district of Gamag4n in P4rs, and thinks
Sruv4 means ‘cypress wood,’ there being a Salvastan between
Shiraz and Fasa.

6 This chapter is found in all MSS., and has been numbered
XXXI by former translators.

7 See Chaps. XV, 2-16, XXXIV, 3.

CHAPTER XXIX, ΕἸ --ΧΧΧ, 5. 121

bread, till when! they shall die they always feed
upon water. 2. So, likewise, in the millennium of
Hdshédar-méh?, the strength of appetite (4z) will
thus diminish, when men wzé/ remain three days
and nights in superabundance (sirih) through one
taste of consecrated food. 3. Then they will desist
from meat food, avd eat vegetables and milk ; after-
wards, they abstain from milk food azd abstain from
vegetable food, azd are feeding on water; and for
ten years before Sédshyans? comes they remain
without food, azd do not die.

4. After Sdshyans comes they prepare the raising
of the dead, as it says, that Zaratdst asked of Afhar-
mazd thus: ‘Whence does a body form again,
which the wind 4as carried and the water conveyed
(vazid)*? and how does the resurrection occur ?’
5. Adharmazd answered thus: ‘When through me
the sky avose from the substance of the ruby®, with-
out columns, on the spiritual support of far-com-
passed light; when through me the earth arose,
which® bore the material life, azd there is no

1 Reading amat, ‘ when,’ instead of τῇ ἃ ἢ, ‘ which’ (see the note
on Chap. I, 7).

2 Written Khfrshédar-mah, or Kharshéd-mah, in the Bundahis ;
see Chap. XXXII, 8, and Bahman Yt. III, 52, 53.

5. See Chaps. XI, 6, XXXII, 8, Bahman Yt. III, 62.

4 Compare (Vend. V, 26) ‘the water carries Azm up, the water
carries 47m down, the water casts Aim away.’

5 Compare Mkh. IX, 7.

® All MSS. have min, ‘out of, but translators generally suppose
it should be mfin, ‘which,’ as the meaning of ‘brought out of
material life’ is by no means clear. Perhaps the two phrases
might be construed together, thus: ‘there is no ofher maintainer
of the worldly creation, brought from the material life, than it’
Windischmann refers to Fravardin Yt. 9.

122 BUNDAIIIS.

maintainer of the worldly creation but it; when by
me the sun and moon avd stars are conducted in
the firmament (andarvaAi) of luminous bodies; when
by me corn was created so that, scattered about in
the earth, it grew again avd returned with increase ;
when by me colour! of various kinds was created in
plants; when by me fire was created in plants and
other things? without combustion; when dy me a
son was created and fashioned® in the womb of a
mother, avd the structure (pisak) severally of the
skin, nails, blood, feet, eyes, ears, and other things
was produced; when by me legs were created for
the water, so that it flows away, azd the cloud was
created which carries the water of the world and
rains there where it has a purpose; when by me
the air was created which conveys 2 one’s eyesight,
through the strength of the wind, the lowermost
upwards according to ἐξ will, azd one is not able to
grasp z¢ with the hand out-stretched; each one of
them, when created by me, was herein more difficult
than causing the resurrection, for* z¢ zs an assistance
to me in the resurrection that they exist, μέ when
they were formed it was not forming the future out
of the past’. 6. Observe that when that which was
not was then produced, why is it not possible to

1 Former translators all read rag, ‘vein, pore ;’ but it probably
stands for rang, ‘colour, dye,’ as in Chap. XXVII, 5, 18.

3 See Chap. XVII, 1, 2.

5 Paz. srahtid is evidently a misreading of Pahl. srfstid,
‘formed, shaped.’ Windischmann compares Fravardin Yt. 11,
22, 28.

* Here &tm is the Pazand of Huz. mamananm, ‘for to me;’
being a different word from the interrogative Aim, ‘why?’ of the
next §.

δ Literally, ‘zekaf becomes out of whal was.’

CHAPTER XXX, 6--11. 123

produce again that which was ? for at that time one
will demand the bone from the spirit of earth, the
blood from the water, the hair from the plants, axd
the life from fire, since ¢hey were delivered to them
in the original creation.’

7. First, the bones of Gayémard are roused up,
then those of MAshya azd MAshydi, then those of
the rest of mankind; in the fifty-seven years of
Séshyans? they prepare all the dead, avd all men
stand up; whoever is righteous amd whoever is
wicked, every human creature, they rouse up from
the spot where its life departs. 8. Afterwards, when
all material living beings assume again their bodies
and forms, then they assign (bara yehabdnd) them
a single class% 9. Of the light accompanying
(levatman) the sun, one half will ὁσ for Gayémard,
and one half will give enlightenment among the rest
of men, so that the soul azd body will know that
this is my father, and this is my mother, and this is
my brother, and this is my wife, and these are some
other of my nearest relations.

10. Then is the assembly of the Sadvastaran 3,
where all mankind will stand at this time; in that
assembly every one sees his own good deeds and
his own evil deeds; azd then, in that assembly, a
wicked man becomes as conspicuous as a white
sheep among those which are black. 11. In that

1 K2o omits ‘ Sdéshyans.’

53 The phrase is obscure, and Kzo omits the numeral ‘one’
(the idhafat of unity); but the meaning is probably that all former
distinctions of class, or caste, are abolished.

5. Windischmann suggests that it may be ‘the assembly of Isad-
vastar,’ the eldest son of Zaratfist (see Chap. XXXII, 5); perhaps
supposed to be presided over by him as the first supreme high-
priest after Zaratfst’s death.

124 BUNDAHISs.

assembly whatever righteous man was friend of a
wicked ove in the world, avd the wicked man com-
plains of him who is righteous, thus: ‘Why did he
not make me acquainted, when in the world, with
the good deeds which he practised himself ?’ if he
who is righteous did not inform him, then it is
necessary for him to suffer shame accordingly in
that assembly?

12. Afterwards, they set the righteous man apart
from the wicked; axzd then the righteous is for
heaven (garédm4n), and they cast the wicked back
to hell. 13. Three days axzd nights they inflict
punishment bodily in hell, azd then he beholds
bodily those three days’ happiness in heaven*. 14.
As it says that, on the day when the righteous max
is parted from the wicked, the tears of every one,
thereupon, run down unto A7zs legs. 15. When,
after they set apart a father from his consort (ham-
b4z), a brother from his brother, and a friend from

1 In the Ard&-Viraf-namak (Chap. LXVIII) it is related that
Arda-Vir4f saw the souls of a husband and wife, that of the husband
destined for heaven, and that of the wife for hell; but the wife
clung to her husband and asked why they should be separated,
and he told her it was on account of her neglect of religious duties ;
whereupon she reproached him for not teaching and chastising her.
‘And, afterwards, the man went to heaven and the woman to hell.
And owing to the repentance of that woman she was in no other
affliction in hell but darkness and stench. And that man sat in
the midst of the righteous of heaven in shame, from not converting
and not teaching the woman, who might have become virtuous in
his keeping.’

2 As an aggravation of his punishment in hell. It has generally
been supposed that this last phrase refers to the reward of the
righteous man, but this cannot be the case unless akhar be taken
in the sense of ‘other,’ which is unlikely; besides, beholding the
happiness of others would be no reward to an Oriental mind.

CHAPTER XXX, 12-10. 125

his friend, they suffer, every one for his own deeds,
and weep, the righteous for the wicked, and the
wicked about himself; for there may be a father
who is righteous axd a son wicked, avd there may
be one brother who is righteous amd one wicked.
16. Those for whose peculiar deeds it 15 appointed,
such as Dah&k and Frdsty4v of Tar, azd others of
this sort, as those deserving death (marg-argAn4n),
undergo a punishment no other men undergo; they
call 22 ‘the punishment of the three nights 1,

17. Among his producers of the renovation of the
universe, those righteous men of whom it is written?
that they are living, fifteen men and fifteen damsels,
will come to the assistance of Sédshyans. 18. As
Gééthar® falls in the celestial sphere from a moon-
beam on to the earth, the distress of the earth
becomes such-like as ¢hat of a sheep when a wolf
falls upon zt. 19. Afterwards, the fire and halo‘
melt the metal of Shatvairé, in the hills azad moun-
tains, and it remains on this earth like a river.

1 According to the Pahlavi Vend. VII, 136 (p. 96, Sp.) it appears
that a person who has committed a marg-arg4n or mortal sin,
without performing patit or renunciation of sin thereafter, remains
in hell till the future existence, when he is brought out, beheaded
three times for each mortal sin unrepented of, and then cast back
* into hell to undergo the punishment tishram khshafnam (‘of the
three nights’) before he becomes righteous ; some say, however,
that this punishment is not inflicted for a single mortal sin. This
period of three nights’ punishment is quite a different matter from
the three nights’ hovering of the soul about the body after death.

3 See Chap. XXIX, 5, 6. As the text stands in the MSS. it is
uncertain whether the fifteen men and fifteen damsels are a portion
of these righteous immortals, or an addition to them.

5. Probably a meteor (see Chap. V, 1).

4“ Reading khtrman; M6 has ‘the fire and angel Airman (Av.
Airyaman) melt the metal in the hills,’ &c.

126 ΒΟΝΡΑΗΙδ.

20. Then all men will pass into that melted metal
and will become pure; when one is righteous, then it
seems to him just as though he walks continually in
warm milk; du¢ when wicked, then it seems to him
in such manner as though, in the world, he walks
continually in melted metal.

21. Afterwards, with the greatest affection, all
men come together, father and son and brother and
friend ask one another thus: ‘Where has it! been
these many years, and what was the judgment upon
thy soul? hast thou been righteous or wicked ?’
22. The first soul the body sees, it enquires of it
with those words (gfift). 23. All men become of
one voice avd administer loud praise to Adharmazd
and the archangels.

24. Atharmazd completes 47s work at that time,
and the creatures become so that it is not necessary
to make any effort about them; azd@ among those
by whom the dead are prepared, it is not necessary
that any effort be made. 25. Sdshyans, with his
assistants, performs a Yazisn ceremony in preparing
the dead, and they slaughter the ox Hadhayés? in
that Yazisn ; from the fat of that ox and the white
Hém ὃ they prepare Hash, avd give z¢ to all men,
and all men become immortal for ever and ever-
lasting. 26. This, too, it says, that whoever has
been the size of a man, they restore him then with
an age of forty years; they who have been little
when not dead, they restore then with an age of
fifteen years; and they give every one 4zs wife, and

1 Κ2ο has ‘have I;’ probably hémanth, ‘hast thou,’ was the
original reading.

2 See Chap. XIX, 13.

5 See Chap. XXVII, 4.

CHAPTER XXX, 20--28. 127

show hzm his children with the wife; so they act as
now in the world, but there is no begetting of
children.

27. Afterwards, Séshyans and his assistants, by
order of the creator Adharmazd, give every man
the reward and recompense suitable to /zs deeds ;
this is even the righteous existence (aft) where it is
said that they convey 47m to paradise (vahist), and
the heaven (garéddm4n) of Adharmazd takes up
the body (kerp) as itself requires; with that assist-
ance he continually advances for ever and ever-
lasting. 28. This, too, it says, that whoever has
performed no worship (yast), and has ordered no
Gétt-khartd!, and has bestowed no clothes as a
righteous gift, is naked there ; and he performs the
worship (yast) of Adharmazd, and the heavenly
angels? provide him the use of his clothing.

1 The Sad-dar Bundahis says that by Géti-khartd ‘heaven is
purchased in the world, and one’s own place brought to hand in
heaven.” The Rivayat of Dastfr Barz (as quoted in MS. 29 of
Bombay University Parsi Collection) gives the following details in
Persian: ‘To celebrate Géti-khartd it is necessary that two hér-
bads (priests) perform the Nabar, and with each khshnfiman
which they pray it is fit and necessary that both hérbads have
had the Nabar; and the first day they recite the N6éndbar yast,
and consecrate the Néndbar dr6n and the Nén4bar 4fringan
which they recite in each G&h; in the Havan Gah it is necessary
to recite fravarané (as in Yas. III, 24 W. to end), ahurahé
mazdau raévaté (asin Aftharmazd Yt. 0, to) frasastayaéfa, then
Yas. III, 25 W., XVII, 1-55 Sp., ashem νομῇ thrice, 4frinami
khshathryan (as in Afringan I, 14, to end). The second day
the Srésh yast and Srésh dr6én and 4fring4n are to be recited;
and the third day it is necessary to recite the Sirézah yast, the
Sirézah dr6n and 4fring4n dahm4n; and it is needful to recite
the second and third 4fring4ns in each G4h, and each day to
consecrate the barsom and dr6én afresh with seven twigs, so that
it may not be ineffective.’

* Paz. gehdn is probably a misreading of Pahl. yazdan, as

128 BUNDAHIS.

29. Afterwards, Atharmazd seizes on! the evil
spirit, VohOman oz Akéman?, Ashavahist on Andar,
Shatvaird οὐ Sdavar, Spendarmad on Tardmat
who is Nafnghas‘, Horvadad and Ameréddad on
Tatrév and Zairtk®, true-speaking ο what is evil-
speaking, Srésh® on Aeshm’, 30. Then two fiends
remain at large, Aharman® and 4:5; Atharmazd
comes to the world, himself the Zéta and Srésh
the Raspt'*, and holds the Kastt in Acs hand;

neither ‘the spirit of the world,’ nor ‘the spirit of the Gahs’ is a
likely phrase. It is possible, however, that mainék geh4n is
a misreading of min atvyah4n, ‘from the girdle,’ and we should
translate as follows: ‘and out of its girdle (that is, the kAstt of
the barsom used in the ceremony) he produces the effect of his
clothing.’ ὶ

1 Instead of vakhdfind, ‘seize on,’ we should probably read
vanend, ‘smite,’ as in the parallel passages mentioned below.

3 Compare Zamy4d Yt. 96. Each archangel (see Chap. I, 25,
26) here seizes the arch-fiend (see Chaps. I, 27, XXVIII, 7-12)
who is his special opponent.

5 Here written P4z. Inder. Compare Pahlavi Yas. XLVI, 1:
‘When among the creation, in the future existence, righteousness
smites the fiend, Ashavahist σης Indar.’

* Written N&kahéd in Chap. I, 27, and Naikiyas in Chap.
XXVIII, 10, where he is described as a distinct demon from
Tar6mat in XXVIII, 14.

δ Here written Tarév and Zart&,

® Av. Sraosha, a personification of attentive hearing and obe-
dience, who is said to watch over the world and defend it from
the demons, especially at night; see Vend. XVIII, 48, 51, 70, &c.,
Yas. LVI, Srésh Yt. Hadékht, &c.

7 See Chap. XXVIII, 15-17.

® Comparing ὃ 29 with ὃ 30 it is not very clear whether the
author of the Bundahis considered Aharman and the evil spirit as
the same or different demons; compare also Chap. XXVIII, 1-6
with 40, 41.

® See Chap. XXVIII, 27.

10 The Zéta is the chief officiating priest in all ceremonies, and
the Raspf is the assistant priest.

CHAPTER XXX, 29-33. 129

defeated by the Kastt? formula the resources of the
evil spirit and Az act most impotently, and by the
passage through which he rushed into the sky? he
runs back to gloom amd darkness. 31. Gdéthar®
burns the serpent (m4ar)* in the lid metal, and
the stench and pollution which were in hell are
burned in that metal, avd it (hell) becomes quite
pure. (32. He (Atharmazd) sets the vault® into
which the evil spirit fled, in that metal ; he brings the
land of hell back for the enlargement of the world ὁ;
the renovation arises in the universe by /zs will, and
the world is immortal for ever and everlasting.
33. This, too, it says, that this earth decomes an
iceless?, slopeless plain*; even the mountain ",

1 The words zak g,h4ni, for 4n geh4ni, are probably a mis-
reading of afvyah4n, ‘the kfisti or sacred thread-girdle,’ which is
tied round the waist in a peculiar manner, during the recital of a
particular formula, in which Aflharmazd is blessed and Aharman
and the demons are cursed.

® See Chap. III, 10-12. ® See §18 and Chap. V, 1.

‘ Probably referring to As, which means both ‘ greediness’ and
‘serpent.’ It is, however, possible to read ‘Gééihar the serpent
burns in’ &c., and there can be no doubt that Gdéihar is repre-
sented as a malevolent being.

5 Or, perhaps, ‘ hiding-place.’ Comparing K2o0 and M6 together
the word seems to be δ] ὅτ, which may be compared with Heb.
DPN “a vault,’ or Chald. xodin ‘a porch;’ it may, however, be
valém, which may be traced to ὯΝ ‘to conceal.’ In the old
MSS. it is certainly not shélman, ‘hell,’ which is an emendation
due to the modern copy in Paris.

* Or, ‘to the prosperity of the world.’

7 Former translators read anhtkhar, ‘ undefiled,’ but this does
not suit the Pahlavi orthography so well as anhasér, ‘iceless’
(compare Pers. hasar, khasar, or khas4r, ‘ice’); cold and ice,
being produced by the evil spirit, will disappear with him.

* Paz. Am4van is a misreading of Pahl. ἢ ἄτη ἢ, so the reading
is anstp (compare Pers. stb) hamfin. Mountains, being the work
of the evil spirit, disappear with him.

® Kak4d-i-Daitik, see Chap. XII, 7.

[5] K

130 BUNDAHIS.

whose summit is the support of the Kinvar drzdge,
they keep down, and it τοῦδέ not exist. |

CuarTeR XXXI?.

o. On the race and genealogy of the Kayd4ns.

1. Héshyang*® was son of Fravak, son of Styak-
mak 8, son of MAshya ‘, son of Gayémard. [2. Takh-
morup ὅ was son of Vivanghad 5, soz of Yanghad’, son
of Héshyang. 3. Yim,]® Takhmérup, Spitdr®, and
Narsih?*, whom they also call ‘the Rashnd of Xind",’

1 For this chapter, which is numbered XXXII by previous trans-
lators, we have to depend only on K20, TD, and K2zob (a fragment
evidently derived from the same original as K2o and M6, but
through some independent line of descent),

, μὰ in Κ2ο, but usually Héshang (see Chaps. XV, 28, XXXIV,
8» 4)-

® See Chap. XV, 25, 30.

4 See Chaps. XV, 2-24, 30, XXXIV, 3.

® Av. Takhmé-urupa of Ram Yt. 11, Zamy4d Yt. 28, Afrin Zarat.
2; written Tékhmérup in TD, which is the only MS. in which the
passage enclosed in brackets is found, the omission of which by
K2o was suspected by Windischmann (Zoroastriche Studien, p. 199).
This king is the Tahmftras of the Shahnfmah. See also Chaps.
XVII, 4, XXXIV, 4.

* Av. Vivanghau of Yas. IX,11, 20, XXXII, 8, Vend. II, 8, 28,
94, Fravardin Yt. 130, Zamy4d Yt. 35.

7 As this Pazand name or title begins with a medral y, its initial
vowel is probably omitted (see p. 141, note 8).

® Av. Yima or Yima khshaéta of Vend. II, &c., the Jamshéd of
the Shahnamah (see Chaps. XVII, 5, XXXIV, 4).

® Av. Spityura of Zamy4d Yt. 46.

1 Here written Narsf in K20 and K2ob, and Nésth in TD; but
see ὃ 5 and Chap. XXIX,6. Windischmann suggests that he may
be the Av. Aoshnara pouru-gtra of Fravardin Yt. 131, Af. Zarat. 2.

" An epithet equivalent to ‘the Minos of China;’ Rashnfi being
the angel of justice, who is said to weigh the meritorious deeds of

CHAPTER ΧΧΧΙ, I-6. 131

were all brothers. 4. From Yim and Yimak', who
was ts sister, was born a pair, man and woman, and
they became husband and wife together; Mirak the
Aspiy4n? and Ztyanak Zardahim were their names,
and the lineage went on. 5. Spttir was he who,
with Dahak, cut up Yim®; Narsih‘ lived then® also,
whom they call Nésr-gy4van*; they say that such
destiny (gadman) is allotted to him’, that he shall
pass every day in troubles, and shall make all food
purified and pure.

6. Dahak* was son of Khritasp, son of ZAétntgav,

the departed soul against its sins. Neither word is, however, quite
certain, as rashnfik may stand for rasnfk, ‘spear,’ and has also
been translated by ‘light’ and ‘hero;’ Kind, moreover, was probably
not China, but Samarkand (see Chaps. XII, 13, 22, XV, 29).

1 See Chap. XXIII, 1.

* Av. Athwy4na of Aban Yt. 33, Gs Yt. 13, Fravardin Yt. 131,
Zamy4d Yt. 36, &c., where it is the family name of Thraétaona, who
is said to be a son of Athwya in Yas. IX, 23, 24. In the text this
name seems to be used rather as a title than a patronymic, and in
§7 it appears to be a family surname.

* As stated in Zamy4d Yt. 46.

* Here written N&rsak in K20 and K2ob, and Nésth in TD.

5 TD has ‘together,’ instead of ‘then.’

5. So in Κ2ο, but K2ob has Narst-gy&vin, and TD has Nésth-
viyavantk (or nfy4zantk). Perhaps we may assume the epithet to
have been nigfr-viy4vantk (or niy&z4nfk), ‘one with a bewil-
dering (or longing) glance.’

7 Justi supposes this clause of the sentence refers to Yim and
the disease which attacked his hand. If this be the case it may be
translated as follows: ‘they say afghash is produced on his hand
(yadman), so that,’ &c.; afghash being a disease, or evil, men-
tioned in Vend. XX, 14, 20, 24; compare Chap. XXVIII, 33.

® Or As-i Dah4k, the Av. Asi Dah&ka, ‘destructive serpent,’ of
Yas, IX, 2g, Vend. I, 69, Ab&n Yt. 29, 34, Bahram Yt. 40, Zamy4d
Yt. 46-50. A name applied to a foreign dynasty (probably Semitic)
personified as a single king, which conquered the dominions of
Yim (see Chap. XXXIV, 5).

K 2

132 BUNDAHIS.

son of Virafsang, son of Taz, son of Fravak, son of
Siyakmak!; by 42s mother Dah4k was of Udat?, son
of Bayak, son of Tambayak, sox of Owokhm$, son of
Pairi-urvaésm 4, son of Gadhwithw5, soz of Drigds-
kan *, som of the evil spirit.

7. Frédin the Aspiyan’™ was son of Pir-tora® the
Aspiy4n, son of S6k-t6ra® the Aspiyan, son of Bér-
tora the Aspiy4n, son of Styak-téra the AspiyAn, son
of Spéd-téra the Aspiyan, son of Gefar-téra the
Aspiyan, son of Ramak-téra the Aspiy4n, son of

1 For the last three names, see Chap. XV, 25, 28.

* Pahl. Addin TD; compare ‘the demon Uda’ of Chap. XXVIII,
19. The following two names look like ‘ fear’ and ‘ gloom-fear,’
both appropriate names for demons.

5. TD has Paz. Owdikh ; compare Av. aoiwra, ‘a species of night-
mare,’ observing that r and 6 are often written alike in Pahlavi.

* TD and Kzob have P&z. Pairi-urva-urvaésm, and Kao has
Pai-urvaésm.

δ᾽ TD has P4z. Gawithw.

* So in TD, but K2o has P4z. Drus-i ayaska, and K2ob has
Drug-i ayask&. It corresponds to Av. drugaska in Vend. XIX, 139,
Vistésp Yt. 26. This genealogy appears to trace Dahak’s maternal
descent through a series of demons.

7 Av. Thraétaona, son of Athwya, but generally called ‘the Athwy4-
nian,’ who slew the destructive serpent (asi dah4&ka), see Yas. 1X,
24, 25, Vend. I, 69, Aban Yt. 33, 61, Gos Yt. 13, Fravardin Yt. 131,
Bahram Yt. 40, Ram Yt. 23, Ashi Yt. 33, Zamy4d Yt. 36, 92, Af.
Zarat. 2. In the Shahnamah he is called Ferfdfn son of Abtin.

8. This name is omitted in K20, but occurs in the other two MSS. ;
it is a Huzvaris hybrid equivalent to Paz. Par-gau and Av. Pouru-
gau, which is a title of an Athwy4nian in Af. Zarat. 4, Vistasp Yt.
2. This genealogy consists almost entirely of such hybrid names,
which have a very artificial appearance, though suitable enough for
a race of herdsmen, meaning, as they severally do, ‘one with abun-
dant oxen, with useful oxen, with the brown ox, with the black ox,
with the white ox, with the fat ox, and with a herd of oxen.’

* So in TD, but the other two MSS. have Styak-t6ra, which is
probably wrong, as the same name occurs again in this genealogy.

CHAPTER XXXI, 7-11. 133

Vanfraghesn! the Aspiy4n, son of Yim, son of
Vivangh4d; as these, apart from the Aspiyan Par-
t6éra, were ten generations, they every one lived a
hundred years, which becomes one thousand years ;
those thousand years were the evil reign of Dahak.
8. By the Aspiyan Pdr-t6ra was begotten Frédtin,
who exacted vengeance for Yim; together wz¢h him?
also were the sons Barm4yfn and Kataydn, but
Fréddn was fuller of glory than they.

9. By Fréddn three sons were begotten, Salm and
Tag and Atrié*; and by Atrié one son and one
pair* were begotten; the names of the couple of
sons were Vantd&ar and Anastokh 5, and the name of
the daughter was Gfizak*. 10. Salm and Tag slew
them all, Atrié and Azs happy sons, ὄμέ Fréddn kept
the daughter in concealment, azd from that daughter
a daughter was born’; they became aware of 22,
and the mother was slain by them. 11. Fréddn
provided for the daughter ὃ, also in concealment, for

1 In TD this name can be read Vanfrékisn or Vanfrékg4n.

3 TD has ‘as well as Aim.’ Kzob omits most of this sentence
by mistake.

3 These sons, as Windischmann observes, are not mentioned in the
extant Avesta, but their Avesta names, Sairima, Tfirya or Tra, and
Airya or Airyu, may be gathered from the names of the countriesover ~
which they are supposed to have ruled (see Fravardin Yt. 143).

“ TD has ‘two sons and one daughter.’

ὃ TD has Anidar and Anastabd.

5 Or Gfigak, in TD; the other MSS. have P4z. Ganga here, but
Guzak in § 14; it is identical with the name of Héshyang’s sister
and wife in Chap. XV, 28. In the Pazand G&amfsp-n4mah the
name of Fréd{in’s daughter is written Virak.

7 Reading min zak dikht dfikht-1 z4d, as in K2ob and TD;
some uncertainty arises here from the words dikht, ‘daughter,’
and dv4d, ‘ pair,’ being written alike in Pahlavi.

* TD has bartman, ‘daughter,’ indicating that the word in K20
must be read dikht, and not dv4d, ‘ pair.’

134 BUNDAHIS.

ten generations, when Μηδ: Kharshéd-vintk was
born from 42s mother, [so called because, as he was
born, some of ]} the light of the sun (kharshéq) fell
upon 4zs nose (vintk). 12. From Ma4nds-i Khar-
shéd@-vintk and Ais sister? was MA4nts-khirnar, and
from MAnds-khdrnar [and hes sister] was Mandséthar
born, by whom Salm and Tag were slain in revenge
for Atrté*. 13. By MAntséthar were Fris, Nédar,
and Dardsréb ὁ begotten.

14. Just as MAndsé#thar was of M4nds-khdrnar, of
Mants-kharnak?, who was M4m-sozak 8, of Atrak, of
Thritak, of Bitak, of Frazfsak, of Zdsak®, of Fragd-
zak, of Giizak, of Airié, of Fréddn, so Frastyav! was

1 The phrase in brackets occurs only in TD; and the whole
passage from ‘vintk’ to ‘sun’ is omitted in K2o, evidently by
mistake.

3 TD has ‘from M4nfs and ἀξ sister,’ and K2ob has ‘from
Mé4nts-hOAihar and MAnts-khorshéd.’

® The words in brackets occur only in TD, and K2ob has ‘from
Manfis-khQrnar also was M4nfis-khfirnak, from M&nOs-khrnak was
M4n(sAihar born,’ but this introduction of an extra generation is
not confirmed by the list of names in ὃ 14. The term khfirn&k (or
khfrnak) seems to be merely a transcript of the Avesta word of
which khfirshéd-vinik, ‘sun-nose,’ is a translation. The other
term kh@rnar can also be read khfirvar, but Κ2ο has P4z. Avar-
nar. Mé&nfiséihar is the Av. Manusfithra of Fravardin Yt. 131,
where he is styled the Airyavan, or descendant of Airyu (Airf&).

“ TD has ‘and vengeance exacted for Airi&.’

5 See Chap. XXIX, 6.

* Paz. Durasro, but the Pahlavi form, given in the text, occurs
in § 31 and Chap. XXXII, 1 in TD, which MS. omits this § by
mistake.

™ The same as M4nfs-i khfirshéd-vinik, as noted above.

® This Pazand epithet seems to mean ‘mother-burning,’ and
may have some connection with the legend mentioned in § 11.
TD has min am Gfigak, ‘whose mother was Gfigak.’

® Kaob omits the five names from Afrak to Zfsak.

© Av, Frangrasyan, the Tdryan, of Yas. XI, 21, Ab4n Yt. 41,

CHAPTER XXXI, 12--21. 135

of Pashang, of Zaésm’, of Trak, of Spaényasp, of
Daréshasp, of Tag, of Fréddn. 15. He (Frasty4v)
as well as Karsévaz*, whom they call Kadan, and
Aghrérad* were all three brothers.

[16°. Pashang and Visak were both brothers. 17.
By Visak were Piran®, Hitman, SAn’, and other
brothers begotten. 18. By Frdsty4v were Frasp-i
Kor, San, Shédak*, and other sons begotten; and
Vispan-fry4®, from whom Kat-Khisréb was born,
was daughter of Frasty4v, and was of the same
mother with Frasp-i Ar. 19. From Frasp-i Adar
were τάκ, Asfrik, and other children ; and by them
were KhvéAst-atrikht, Yazd4n-atrikht, Yazdan-sar4d,
Fréh-khard, La-vahak”, and others begotten; a recital
of whom would be tedious.

20. By Aghrérad was Gépatshah™ begotten. 21.
When Frdsty4v made MAantséthar, with the Iranians,
captive in the mountain-range (gar) of Padashkh-

Gés Yt. 18, 22, Ashi Yt. 38, 42, Zamy4d Yt. 56-63, 82, 93; called
Afrasiy4b in the Shahnémah.

1 Zadsam in the Shahn4mah.

3. Garstvaz in the Sh4hndmah.

5. TD has Pahl. Kidan.

4 See Chap. XXIX, 5.

5 The remainder of this chapter is found only in TD.

4 Piran Visah is Afrasiyab’s chief general in the Sh4bn4mah,
and Hfmf4n and Pilsam are his brothers.

7 This name is very ambiguous in Pahlavi, as it can be read
many other ways. .

9. Shédah in the Shahn4mah.

® She is called Farangts in the Shahn4mah.

10 The reading of several of these names is more or less uncer-
tain, but the object of the author is evidently to apply opprobrious
epithets to all the male descendants of Afrasiy4b.

1 TD has Gépat-malk4 here, as also in Chap. XXIX, 5, where
it is said to be a title of Aghrérad (always written Agrérad in TD).

126 BUNDAHIS.

var, and scattered ruin and want among them,
Aghrérad begged a favour of God (yazd4n), and
he obtained the benefit that the army and cham-
pions of the Iranians were saved by him from that
distress. 22. Frasty4v slew Aghrérad for that
fault; and Aghrérad, as his recompense, begat
such a son as Gédpatshah.

23. Adzébé the TOhmAspian?, Kanak-i Barzist,
Arawisanasp, and Vaétana-i RAghindid were the
three sons avd the daughter of Agdimasvak 8, the son
of Nédar, son of MAniséthar, who begat Atz6bé.
24. Kavad‘ was a child in a waist-cloth (kuspta);
they abandoned 4zm on a river, and he froze upon
the door-sills (kavadak4n); Atizdb6 perceived and
took Azm, brought 42m up, and settled the name of
the trembling child.

25. By Kavad was Kat-Apivéh begotten; by
Kat-Aptvéh were Kat-Arsh, Kat-Vyarsh, Kat-Pisan,
and Kait-K4fs begotten; by Kal-K4(s was Styé-
vakhsh begotten ; by Siyavakhsh was Kai-Khdsr6éb®

1 The mountains south of the Caspian (see Chap. XII, 7).

® Av. Uzava Tamaspana of Fravardin Yt. 131, called Zav, or
Zab, son of TahmAsp, in the Shahnamah.

5 None of these names, which TD gives in Pazand, are to be
found in the portion of the Avesta yet extant.

* Av. Kavi Kavata of Fravardin Yt. 132, Zamy4d Yt. 71, called
Kaf-Qub4d in the Shahnfmah. There appears to be an attempt,
in the text, to derive his name from the ‘door-sill’ on which he is
said to have been found.

° The Avesta names of these seven other Kay4ns are, respectively,
Kavi Aipi-vanghu, Kavi Arshan, Kavi Byarshaén, Kavi Pisanangh,
Kavi Usadhan, Kavi SyAvarshan, and Kavi Husravangh (see Fra-
vardin Yt. 132, Zamyad Yt. 71, 74); omitting the third, they are
called, respectively, Armin, Aris, Pastn, Kaf-K4vis, Siyavush, and ,
Kai-Khusr6é in the Shahnfmah. TD, omitting the first letter, has
Sané for Pisan ; it also writes Kai-Kayfks and Kai-Khosrévi.

CHAPTER XXXI, 22-30. 137

begotten. 26. Καεγεβᾶβρ' and Adrvakhsh? were
both brothers. 27. Athrat® was son of Sahm, son
of Tdrak, son of Spaényasp, son of Doréshasp ὁ, son
of Tag, sont of Frédin. 28. Léharasp® was son of
Atiziv 5, son of MAnis, son of Kat-Pisin’, son of
Kat-Aptvéh, son of Kat-Kavad. 29. By Kat-
Léharasp were Vistasp, Zartr*, azd other brothers
begotten ; by Vistésp were Spend-d4d® and Péshyé-

tani? begotten; and by Spend-dad were Vohfiman",
Ataré-tarsah, Mitré-tarsah, and others begotten.

30. Artakhshatar descendant of Papak—of whom
his mother was daughter—was son of S4sdn’*, son of

1 Av. Keresdspa of Yas. IX, 31, 36, 39, Vend. I, 36, Abin Yt.
37, Fravardin Yt. 61, 136, Ram Yt. 27, Zamy4d Yt. 38-44, Af.
Zarat. 3; he is called Garsasp in the Shahnamah.

8 Av. Urvakhshaya of Yas. IX, 31, Ram Yt. 28, Af. Zarat. 3. These
brothers were sons of Thrita or Athrat, mentioned in the next §.

* Av. Thrita of the Sama race (see Yas. IX, 30, Vend. XX, 11)
and father of Keresaspa, whose genealogy is given in a passage
interpolated in some copies of the Sh4hn4mah as follows : Gars4sp,
Atrat, Sam, Tfirag, Sidasb, Tar, Jamshéd.

“ Written Dfréshap in TD, both here and in ὃ 14.

5 Av. Aurvad-aspa of Ab4n Yt. ros, Vistisp Yt. 34, 46, called
Luhr4sp in the Shahn4mah.

5 Reading doubtful.

7 Written Ka-Pisfn here, but he is the same person as Kaf-
Pisin of § 25; the latter part of the name is written both Pisanangh
and Pisina in the Avesta.

* Probably Zargar (being Av. Zairivairi of Aban Yt. 112, 117,
Fravardin Yt. ro1), but called Zarfr in the Shahnamah.

® Av. Spenté-data of Fravardin Yt. 403, ue Yt. 25, called
Isfendiyar in the Shahnémah,

10 See Chaps. XXIX, 5, XXXII, 5.

" Called Bahman in the Shahnamah, and Ardashifr the Kayanian
in Bahman Yt. II, 17; the successor of his grandfather Vist&sp (see
Chap. XXXIV, 8).

1 The text is rather obscure, but the Kamamak of Ardashir-i
Papakan states clearly that Ardashir was son of Sasan by the

128 BUNDAHIS.

Véh-Afrid and! Zartr, son of SAs4n, son of Artakhsha-
tar who was the said Vohdiman son of Spend-dad.
31. The mother of Kat-Apivéh was Farhank 3,
daughter of him who ts exalted on the heavenly
path®, Urvad-gai-frast*, son of Rak, son of Dirasrdb,
son of Mandséthar. 32. This, too, it says, that the
glory® of Frédin settled on the root of a reed
(kany4) in the wide-formed ocean; and ΝΟκιαγρ 5,
through sorcery, formed a cow for tillage, and begat
children there; three years he carried the reeds
there, and gave them to the cow, until the glory
went on to the cow; he brought the cow, milked her
milk, and gave zt to his three sons; as ¢heiy walking
was on hoofs, the glory did not go to the sons, but
to Farhank. 33. Nédktarga wished to injure’ Far-
hank, du¢ Farhank went with the glory away from

daughter of PApak, a tributary ruler of Pars under Ardavdn, the
last of the Ask&niyan monarchs,

1 So in the Pahlavi text, which therefore makes Véh-4frid a
woman’s name (like Pers. Beh-Afrin) ; but this is doubtful, as the
MSS. often confound va, ‘and,’ and i, ‘ son of.’ ;

3 In the Shaéhnamah Farhang is mother of Kai-K4vis. The
Pahlavi name can also be read Far4nak, the name of the mother
of Fertdfin in the Shahnamah.

8 paz. vidharg-4frastaka, which looks more like an epithet
than a name.

4 Or, perhaps, ‘ Urvad-g4 son of Frast.’

5 The divine glory which was supposed to accompany all legiti-
mate sovereigns of Iran, from the time of Héshyang even to that
of the Sasanian dynasty ; it is the Av. Avarenangh of the Zamy4d
Yast, and is said to have fled to the ocean for refuge during the
reign of foreign dynasties and wicked kings (see Abin Yt. 42,
ZamyAd Yt. 51, 56, 59, 62).

* The last syllable is so written, in Pazand, in § 33.

7 Reading hangidand, ‘to injure,’ instead of khungdand,
which may mean ‘to embrace;’ the difference between the two
words being merely the letter f.

CHAPTER XXXI, 21--.8, 139

the fierce (ttb) father, and made a vow (patyast4k)
thus: ‘I will give my first son to Atshbém’ 34.
Then Adshbdém saved her from the father; and the
first son, Kai-Apivéh, she bore and gave to Adsh-
bam, was a hero associating with Adshb4m, and
travelled in Afishbam’s company.

35. The mother of Aftzéb6 was the daughter
of Ndmin the wizard, when NA&mak? was with
Frasty4z.

36. And, moreover, together with those begotten
by Sam! were six children in pairs, male axd female;
the name of one was Damnak, of one Khisrév, and
of one Margandak, and the name of cack man and
woman together was one. 37. And the name of one
besides them was DastAn‘; he was considered more
eminent than they, and Sag4nsith® and the southern
quarter were given to him; and Avar-shatré* and
the governorship were given by him to Avarnak.
38. Of Avar-shatré this is said, that z¢ zs the district
of Avarnak, and they offered blessings ¢o Srésh and
Ardavahist in succession; on this account is ¢her
possession of horses and possession of arms; and
on account of firm religion, purity, and manifest joy,
good estitnation and extensive fame are greatly

1 This name means ‘the dawn;’ perhaps it may be identified
with Av. Usinemangh or Usenemangh of Fravardin Yt. 113, 140,
whose wife Freni may possibly be the Farhank (or Franak) of the
text.

* So in TD, but it is probably only a variant of Namfin.

5 The grandfather of Rustam (see ὃ 41). In the Avesta he is
usually called Sdma Keres&spa with the title Nairimanau; while
in the Shahnémah S4m is son of Nariman.

* Another name for ZAl, the father of Rustam, in the Shahn4mah.

5 The same as Sagast&n.

* Or, perhaps, ‘the upper district.’

:40 BUNDAHIS.

among them. 39. To Damnak the governorship of
Asfristan was given; sovereignty and arranging the
law of sovereignty, wilfulness and the stubborn de-
fects they would bring, were among them. 40. To
Sparnak! the governorship of ϑρᾶμδη 3 was given;
to Khisrév the governorship of R4i*® was given; to
Margandak the kingdom, forest settlements, and
mountain settlements of Padashkhvargar were
given; where they travel nomadically, and ¢here
ave the forming of sheep-folds, prolificness, easy
procreation, and continual triumph over enemies.
41. From Dastan proceeded Rddastam ὁ and Hiza-
varak °.]

CuHaPTeR XXXII &,

1. On the kindred of Pérfshasp’, som of Patti-
rasp®, son of Aurvadasp®, son of HaékadAsp 19, son of

1 He would seem not to have been a son of Sam, as he is not
mentioned before. The reading of all these names is uncertain.

3 The Pahlavi form of Ispah4n.

5 Av. Ragha of Yas. XIX, 51, Vend. I, 60, whose ruins are near
the modern Teher4n.

4“ The usual Pahlavi form of Rustam.

5 Or Afizvaérak; Rustam’s brother is called Zav4rah in the
Shahn4mah,

* This chapter, which is numbered XXXIII by previous trans-
lators, is found in all MSS., but in TD it forms a continuation of
the preceding chapter, beginning with the name Pérfshasp.

™ Av. Pourushaspa of Yas. IX, 42, 43, Vend. XIX, 15, 22, 143,
Ab4n Yt. 18, &c.

® K2o has Paz. Spitarsp, and M6 has Paz. Pirtrasp (see note on
Chap. XXXIII, 1). The reading in the text is doubtful.

® Omitted in K20 and TD.

19. Av. Ha€kadaspa of Yas. XLV, 15, LII, 3.

CHAPTER XXXI, 30 --ΧΧΧΊΙ, 3. 141

Kakhshnis', son of Paitirasp, son of Hardarsn 3, son
of Hardar ὃ, som of Spitaman 4, soz of Vidast δ, son of
Ayazem, son of Ragan®, son of Ddrdsréb’, son of
Ménfséihar®. 2. As Pattirasp ad two sons, one
Pértshasp and one Arasti*, by Pérfishasp was Za-
ταῖσι begotten for a sanctuary of good religion”,
and by Ardsti was Médy6k-m4h™ begotten. 3. Zara-
tdst, when he brought the religion, first celebrated

7 ? Windischmann suggests Av. Kakhshnéis (gen.) of Fravardin
t. 114.

3 Kao has Paz. Harsn and TD has Harakidarsnd.

® TD has Hardtdar, or Ardidar.

4 Or Spitam (as the last syllable is the patronymical suffix), Av.
Spitéma, the usual patronymic of Zarat(st.

5 May be read VAdist in TD.

* Possibly the same person as ΑΚ in Chap. XXXI, 31; but
see XXXIII, 3.

7 So in TD, but P4z. Durdsrun in K20, M6.

5 This genealogy is somewhat differently given in the Vagarkard-i
Dintk (pp. 28, 29),as published in Bombay by Dastur Peshotanji Beh-
ramji Sanjan4 in 1848; and is extended back, through the genera-
tions mentioned in Chap. XXXI, 1, 2,7,14,to Gayémard, as follows :
‘Pérashaspé son of Paitirasp, and Araspé6 son of Paitirasp, Urvan-
dasp, Haésadasp, Aikhshnus, Paétirasp, Hardrsn, Haridar, Spfta-
m4né, Vaédist, Nay4zem, Ragisn, Dfirasrdb, Manfistihar sovereign
of Iran, MAnus-khimar, M4nus-khfirnak, Néryésang, Varsid-din,
Vizak, Airyak, Aithritak, Ibitak, Frazisak, Zisak, Frasizak, Izak,
Airt4, Frédin lord of Khvantras, Pfr-t6ra the Asptkan, Névak-t6ra
the Asptkan, Ség-tra the Asptkan, Géfar-t6r4 the Asptk4n, Vané-
i-fravisn the Asptkfn, Yim lord of the seven regions, Vivangh4d,
Ayanghad, Ananghad, Takhmérup, Héshang the Pésd4d, lord of
the seven regions, Fravak, Sty4mak, Mashyé whose wife was
Mashyak, Gayékmard the first man, and father of all mankind in
the material world.’ :

* Av. Ardstaya of Fravardin Yt. 95 ; TD has ArAstih.

10 The Pézand words darg4 hidainis appear to be merely a
misreading of Pahl. darg4s-i hadfné6th.

1 Av. Maidhyé-maungha of Yas. L, 19, Fravardin Yt. 95, 106.
He is said to have been Zarattist’s first disciple.

142 BUNDAHIS.

worship! azd expounded in Atran-vég, and Médyék-
m4h received the religion from him. 4. The
Mébads? of Pars are all ¢vaced back to this race
of M4nfséihar.

5. Again, I say, by Zarathst* were begotten three
sons and three daughters‘; one son was Isadvastar’,
one A drvatad-nar*, and one Khirshéa-&thar’; as
IsadvAstar was chief of the priests he became the
Mébad of Mébads, avd passed away in the hun-
dredth year of the religion; Afrvatad-nar was an
agriculturist, avd the chief of the enclosure formed
by Yim®, which is below the earth; Khirshéd-éthar
was a warrior, commander of the army of Péshyé-
tant, son of Vistasp, ard dwells in Kangdez*; and
of the three daughters the name of one was Frén, of
one Srit, and of one Péruftst®. 6. Adrvatad-nar and
Khairshéd-Athar were from a serving (4akar) wife”,
the rest were from a privileged (padakhshah) wife.

' Reading frag yast; but it may be frag gast, ‘wandered
forth.’

3 The class of priests whose special duty is to perform all reli-
gious rites and ceremonies.

5. This paragraph is quoted, with a few alterations, in the Vagar-
kard-i Dintk, pp. 21-23.

4 Kao omits the ‘three daughters’ here, by mistake.

5 Av. Isad-vastra of Yas. XXIII, 4, XXVI, 17, Fravardin Yt. 98.

* Av. Urvatad-nara of Vend. II, 143, Fravardin Yt. 98. Kao
and M6 have Afrvartad-nar, and TD has Afirvatad-nar.

7 Av. Hvare-Aithra of Fravardin Yt. 98; TD has Kh@r-éthar.

® See Chap. XXIX, 5. Windischmann and Justi consider the
clause about Péshydtanfi as inserted by mistake, and it is omitted
in the Vagarkard-i Dintk (p. 21); it is found, however, in all MSS.
of the Bundahis.

® These daughters are the Av. Freni, Thriti, and Pouru-Aista of
Fravardin Yt. 139 ; the last is also mentioned in Yas. LII, 3.

© The following is a summary of the Persian descriptions of the
five kinds of marriage, as given in the Riv4yats :—

A p&dsh4h (‘ ruling, or privileged’) wife is when a man marries,

CHAPTER XXXII, 4--7. 143

71. By Isadva4star was begotten a son whose name
was Ururviga?, and they call him Arang-i Biradan®
(‘fore-arm of brothers’) for this reason, that, as they

with the parents’ consent, an unbetrothed maiden out of a family,
and she and her children remain his in both worlds.

A yfikan or ayfik (‘ only child’) wife is an only child, married
with the parents’ consent, and her first child belongs to them;
after its birth she becomes a pAdsh4h wife. She is entitled to one-
third of her parents’ property for giving up the child.

A satar (‘adopted’) wife is when a man over fifteen years of
age dies childless and unmarried, and his relatives provide a maiden
with a dowry, and marry her to another man; when half her chil-
dren belong to the dead man, and half to the living, and she herself
is the dead man’s wife in the other world.

A akar or 4akar (‘serving’) wife is a widow who marries
again ; if she had no children by her first husband she is acting as
a satar wife, and half her children by her second husband belong
to her first one; and she herself, in any case, belongs to her first
husband in the other world.

A khfid-sar&f or kh@d-saraf (‘self-disposing ’) wife is one
who marries without her parents’ consent; she inherits no property
from her parents until her eldest son has given her as a padsh&h
wife to his father.

1 Instead of this sentence the Vagarkard-i Dinfk (pp. 21, 22) has
the following, which appears to rest upon a misinterpretation of
the text :—

‘And Zarattst the righteous had three wives; all three were in
the lifetime of ZaratQst, and all three wives were living throughout
the lifetime of ZaratQst; the name of one was Hvév, of the second
Urvig, of the third Arnig-bareda. And from Urvig, who was a
privileged wife, four children were born; one was the son Isad-
v4star, and the three daughters, namely, Frén, Sritak, and Pérusist ;
these four were from Urvig. And from the wife Arnig-bared4 two
sons were born, one Afirvart-nar, and the second Khfrshéd-4ihar ;
and Amig-bared4 was a serving wife, and the name of the former
husband of Arnig-bared4 was Mitré-ay4r. And from Hvév, who
was a privileged wife, were three sons, namely, Hashédar, Hfish-
édar-m4h, and Sésh4ns, as it says,’ &c. (as in § 8).

3 TD has Pahl. Afrvarvigak or KhOrfrfipak.

5 So in TD.

144 BUNDAHIS.

were from a serving wife, she then delivered them
over to Isad@vastar through adoption. 8. This, too,
one knows, that three sons of Zaratfst, namely,
Hadshédar, Hfshédar-m4h!, and Séshyans?*, were
from Ηνόν 8; as it says, that ZaratQst went near
unto Hvév three times, amd each time the seed went
to the ground; the angel Néryésang* received the
brilliance and strength of that seed, delivered 22
with care to the angel Andhid®, and in time will
blend z¢ with a mother. 9. Nine thousand, nine
hundred, and ninety-nine, and nine myriads* of
the guardian spirits of the righteous are intrusted
with z¢s protection, so that the demons may not
injure 227,

10. The name of the mother of Zaratist was
Dughda 5, avd the name of the father of the mother
of ZaratQst was Frahimravé ὃ.

1 Ay. Ukhshyad-ereta and Ukhshyad-nemangh of Fravardin
Yt. 128.

2 Av. Saoshyas of Vend. XIX, 18, Fravardin Yt. 129, &c. See
Chaps. XI, 6, XXIX, 6, XXX, 3, 4, 7, 17, 25, 27-

* Av. Hvévi of Fravardin Yt. 139, Din Yt. 15; the Pahlavi form
of the name, as given once in TD, is Havaébé.

4 See Chap. XV, 1.

5 Av. anahita of Abn Yt. 1, &c.; a female personification of
‘unsullied’ water, known generally by the epithet ardvf sfira
(the Arédvivsir of Chap. XIII), and whose name is also applied
to the planet Venus (see Chap. V, 1).

* So in M6; other MSS. have ‘9,999 myriads,’ but see Fra-
vardin Yt. 62.

7 This last phrase, about the demons, is omitted in TD and the
Vagarkard-i Dinik.

8. The Avesta word for ‘ daughter.’

9 TD has Paz. Fereahimruvana.

CHAPTER XXXII, 8—XXXIII, 3. 145

(CuapTeR XXXIII4

o. The family of the Mébads (‘ priests’).

. Bahak? was son of Hobakht, son of Ataré-
bondak, son of Mahdad, son of Médydk-méh, son
of Frah-vakhsh-vind4d®, son of Médydk-mah, son of
Kad*, son of Médyok-mah, son of ArAstth, son of
Pattirasp ὃ . 2. As Bahak was Mébad of Mébads
(high-priest) unto Shahpdhar*, son of Atharmazd,
so Kad was the great preceptor (farm4d@4r) unto
Dart 7.

3. Atar6-pAd® was son of Maraspend, son of Dad-
ardA, son of Daaltrdd, son of Hidind, son of Ataré-
dad, son of MAntséthar, son of Vohiman-Athar, son of
Fry4né °, soz of Bahak?, son of FrédQn, son of Fra-

1 This chapter is found only in TD, where it forms a continua-
tion of the preceding, and affords a means (see δὲ το, 11) for
determining the age of the recension of the text contained in that
MS. As nearly all the names are written in Pahlavi letters, the
pronunciation of many of them is merely a matter of guess.

* Here written Béhak, but it is Bahak or Bak in ὃ 2; compare
Bahak in ὃ 3, and Av. Baungha of Fravardin Yt. 124.

> Compare Av. Frash4vakhsha of Fravardin Yt. rog.

* Compare Av. K4ta of Fravardin Yt. 124.

δ See Chap. XXXII, 2, for the last three generations ; TD has
Pirtarfsp here, like the variant of M6 in Chap. XXXII, 1.

* The Sasanian king ShApfir II, who reigned a.p. 309-379. .

7 According to the chronology of the Bundahis (Chap. XXXIV,
8, 9), Darat lived only some four centuries before Sh4pfr II, for
which period only seven generations of priests are here provided.
This period, moreover, is certainly about three centuries less than
the truth.

* This priest was prime minister of ShapQr 11.

® Compare Av. Fry4na of Yas. XLV, 12.

19. This name is repeated in TD, probably by mistake (compare
Bahak in §§ 1, 2).

[53] 1,

146 BUNDAHIs.

shaitar!, son of Pérushasp, son of Vindsp, son of
Nivar, soz of Vakhsh, soz of Vahidhrés, son of Frast,
son of Gak*, son of Vakhsh, som of Fryan, son of
Ragan, son of Dirdsréb, son of MAndséthar 5,

4. Mitré-vardz was son of Nigds-afzid-d4k, son of
Shirtashésp, son of Parstva, son of Urvaa-ga, son of
Taham, son of Zartr, son of Dardsr6b, son of Mantis‘.
5. Darndmtk was son of Zagh, son of Masvik, son of
Nédar 5, son of Mands&thar.

6. Mitré6-akavid zs son of Mardan-véh®, son of
Afrébag-vindad, son of Vindad-i-péddk, son of Vaé-
bakht’, son of Bahak, son of V4é-bdkht. 7. The
mother from whom I was born is Himéi, daughter
of Freh-mah, who also was the righteous daughter ®

1 This is probably a semi-Huzv4ris form of Frashéstar.

* Perhaps this name should be read along with the next one, so
as to give the single Pazand name Skinas or Skivas.

* See Chap. XXXII, r, for the last three generations. According
to this genealogy Atardp4d-i M4raspend4n was the twenty-third in
descent from Mants#thar, whereas his contemporary, Bahak (δ 1),
was twenty-second in descent from the same.

4“ No doubt M4n@séthar is meant; if not, we must read M4nfs-
dQrn4mfk in connection with ὃ 5.

5 Here written Nidar, but see Chaps. XXIX, 6, XXXI, 13.

* Here written Mard-véh, but see ὃ 8.

1 Here written A€-vikht, but see ὃ 8; it may be Vis-bikht, or
Vés-bfikht.

6 The text is amidar mfinas li agas zerkhind Himét
dkht-i Freh-m4h-if aharéb vikht (dQkht?). We might
perhaps read ‘ Freh-mah son of Kaharéb-bdkht,’ but it seems more
probable that §§ 7, 8 should be connected, and that the meaning
intended is that Hfmai was daughter of Freh-m&h (of a certain
family) and of Pfiyisn-sh4d (of another family); she was also the
mother of the editor of that recension of the Bundahis which is con-
tained in TD ; but who was his father? The singularly unnecessary
repetition of the genealogy of the two brothers, Mitr6-ak4vid and
POyisn-shad, in δὲ 6, 8, leads to the suspicion that if the latter

CHAPTER XXXIII, 4-11. 147

of M&h-ayar soz of M&h-béndak, soz of Mah-bdkht.
8. Pdyisn-shad zs son of Mardan-véh, son of Afrébag-
vindad, son of Vind4d-i-pédak, son of Vaé-bdkht, son
of Bahak, soz of V4é-bikht. .

g. All the other Mébads who have been renowned
in the empire (khQd4yth) were from the same
family it is said, azd were of this race of M4nds-
Athar'. 10. Those Médbads, likewise, who now
exist are all from the same family they assert, and
I, too, they boast, whom they call 5 ‘the administra-
tion of perfect rectitude’ (Dadakth-i Ashévahisté)*.
11. Yidan-Yim soz of Vahram-shAd, son of Zaratist,
Atar6é-pad son of MAraspend, sox of Zad-sparham +,

were his mother’s father, the former was probably his own father
or grandfather. Unfortunately the text makes no clear statement
on the subject, and ὃ τὸ affords further material for guessing
otherwise at his name and connections.

1 Compare Chap. XXXII, 4.

* Reading va Iff laband-i karftind.

* This looks more like a complimentary title than a name, and
if the editor of the TD recension of the Bundahis were the son or
grandson of Mitré-akAvid (δ 6) we have no means of ascertaining
his name; but if he were not descended from Mitr6-ak4vid it is
possible that §§ 10, rr should be read together, and that he was
the son of Yidaén-Yim. Now we know, from the heading and
colophon of the ninety-two questions and answers on religious
subjects which are usually called the Dédistan-i Dintk, and from
the colophons of other writings which usually accompany that
work, that those answers were composed and certain epistles were
written by Manfséthar, son of Yid4n-Yim, who was high-priest of
Pars and Kirmfn in a.y. 250 (a.p. 881), and apparently a more
important personage than his (probably younger) brother Zad-
sparham, who is mentioned in § 11 as one of the priests contem-
porary with the editor of the TD recension. If this editor, therefore,
were a son of Yfidan-Yim (which is a possible interpretation of the
text) he was most probably this same MA4n(séthar, author of the
DAdistan-i Dinik (see the Introduction, ὃ 4).

* The last name is very probably superfluous, Zad¢-sparham

L2

148 BUNDAHIS.

Zad-sparham son of Ydd4n-Yim', Ataré-pAd son of
Hamid?, Ashévahist soz of Freh-Srésh, and the
other Mébads have sprung from the same family.

12. This, too, it says, that ‘in one winter I οὐδὲ
locate (gA4kinam) the religion of the Mazdayasnians,
which came out into the other six regions.’]

having been written twice most likely by mistake. This Atar6-pad
son of M4raspend was probably the one mentioned in the following
extract from the old Persian Rivayat MS., No. 8 of the collection
in the Indian Office Library at London (fol. 142 a) :-—

‘The book Dinkard which the dastfirs of the religion and the
ancients have compiled, likewise the blessed Adarb4d son of Mah-
rasfend, son of Asavahist of the people of the good religion, in the
year three hundred of Yazdagard Shahry4r, collected some of the
more essential mysteries of the religion as instruction, and of these
he formed this book.’ That is, he was the last editor of the Dinkard,
which seems to have remained unrevised since his time, as the
present copies have descended from the MS. preserved by his
family and first copied in a.y. 369.

1 Z&d-sparham was brother of the author of the Dadistan-i Dintk ;
he was high-priest at Sirkin in the south, and evidently had access
to the Bundahis, of part of which he wrote a paraphrase (see
Appendix). His name is usually written Zad-sparam.

2 In the history of the Dinkard, given at the end of its third
book (see Introd. to Farhang-i Oim-khadfk, p. xxxiv), we are told
as follows :—

‘After that, the well-meaning Ataré-pad son of Hémid, who
was the leader of the people of the good religion, compiled, with
the assistance of God, through inquiry, investigation, and much
trouble, a new means of producing remembrance of the Maz-
dayasnian religion.’ He did this, we are further told, by collecting
all the decaying literature and perishing traditions into a work
‘like the great original Dinkard, of a thousand chapters’ (m4nak-i
zak raba bfin Diné-kart6 1000-darak6). We thus learn from
external sources that the group of contemporary priests, mentioned
in the text, was actively employed (about a.p. goo) in an attempted
revival. of the religious literature of the Mazdayasnians, to which we
owe either the revision or compilation of such works as the Dfn-
kard, Ddistan-i Dintk, and Bundahis.

CHAPTER XXXIII, 12—XXXIV, 4. 149

CHaPTER XXXIV}?.

o. On the reckoning of the years ?.

1. Time was for twelve thousand years; and it
says in revelation, that three thousand years was the
duration of the spiritual s¢a¢e, where the creatures
were unthinking, unmoving, ad intangible®; and
three thousand years‘ was the duration of GAyémard,
with the ox, in the world. 2. As ¢hzs was six thou-
sand years the series of millennium reigns® of
Cancer, Leo, and Virgo had elapsed, because it was
six thousand years when the millennium reign came
to Libra, the adversary rushed in, and GAayémard
lived thirty years in tribulation®. 3. After the thirty
years’? MAshya and MAshyéi grew up; it was fifty
years while they were not wife azd husband 8, and
they were ninety-three years together as wife and
husband till the “me when Héshyang® came.

4. Héshyang was forty years’, Takhmérup" thirty
years, Yim till 42s glory!? departed six hundred and

1 This chapter is found in all the MSS.

3. TD adds ‘of the Arabs (Tazik&n).’

5 See Chap. I, 8. * See Chaps. I, 22, III, 1.

5 This system of a millennium reign for each constellation of the
zodiac can hardly have any connection with the precession of the
equinoxes, as the equinoxes travel backwards through the zodiac,
whereas these millennium reigns travel forwards.

® See Chap. III, 21-23.

7 That is, forty years after the thirty (see Chap. XV, 2).

® See Chap. XV, 19, 20. ® See Chaps. XV, 28, XXXI, 1.

10 K2o omits, by mistake, from ‘together’ in § 3 to this point.

"1 See Chap. XXXI, 2.

12 So in K2o, but M6 has nismé, ‘soul, reason,’ as in Chap.
XXIII, 1; the word ‘glory’ would refer to the supposed divine
glory of the Iranian monarchs (see Chap. XXXI, 32).

150 BUNDAHIS.

sixteen years and six months, and after that he
was a hundred years in concealment. 5. Then the
millennium?! reign came to Scorpio, and Dah&k #
ruled a thousand years. 6. After the millennium
reign came to Sagittarius, Frédfin ὃ rezgned five hun-
dred years; in the same five hundred years of
Frédiin were the twelve years of Atrié; Mandséthar*
was a hundred and twenty years, azd in the same
reign of Mandsihar, when he was in the mountain
fastness (dQshkhvar-gar) 5, weve the twelve years
of Frasiy4v ; Zéb* the Tahmaspian was five years.

7. Kat-Kabad? was fifteen years; Kat-KAds, till
he went to the sky, seventy-five years, azd seventy-
five years after that, altogether a hundred and fifty
years; Kai-Khdsrév sixty years; Kai-Lérasp® a
hundred and twenty years; Kat-Vistdsp, till the
coming of the religion, thirty years ἢ, altogether a
hundred and twenty years.

8. Vohiman son of Spend-dad a hundred and

1 The seventh millennium, ruled by Libra, is computed by Wind-
ischmann as follows: 30 + 404+ 50+ 93+ 40+ 30+ 61644 100=
1000. The eighth millennium, ruled by Scorpio, is the thousand
years of Dahak.

* See Chap. XXXI, 6. 5 See Chap. XXXI, 7-11.

* See Chap. XXXI, 12-14. ® See Chap. XXXI, 21.

® Written Afiz6bé in Chap. XXXI, 23, 24.

7 Usually written Kaf-Kavad in Pahlavi (see Chap. XXXI, 24, 25).

§ Also written Kai-Léharasp (see Chap. XXXI, 28, 29).

9 This is the end of the ninth millennium, ruled by Sagittarius,
which is computed by Windischmann as follows: 500+ 120+5+
15+150+ 60+ 120+ 30= 1000.

10. See Chap. XXXI, 29, 30, where he is said to have been also
called Artakhshatar, which seems to identify him with Artaxerxes
Longimanus and his successors down to Artaxerxes Mnemon; so
that Ham4f may perhaps be identified with Parysatis, and Déarat
Kihar-4z4dan with Artaxerxes Ochus, as D&rai Dardy4n must be

CHAPTER XXXIV, 5-9. 151

twelve years; Hdmai, who was daughter of Voht-
man, thirty years; Dari son of Athar-Az4d!, that
is, of the daughter of Vohiman, twelve years; DA&rat
son of Darai fourteen years; Alexander the ROman®
fourteen years.

9. The Ask&nians bore the title in an uninter-
rupted (a-aribik) sovereignty two hundred and
eighty-four years*, Ardashir son of Papak azd the
number of the Sds4nians four hundred and sixty
years‘, and then it went to the Arabs.

Darius Codomannus, while the reign of Kai-Vistasp seems intended
to cover the period from Cyrus to Xerxes.

1 A surname of Hftméai.

3 Sikandar-i Arfim4k, that is, Alexander the Roman (of the
eastern or Greek empire), as Pahlavi writers assume.

8. This period is nearly two centuries too short.

4 The actual period of Sasanian rule was 425 years (A.D. 226--
651). According to the figures given in the text, the tenth millen-
nium, ruled by Capricornus, must have terminated in the fourth
year of the last king, Yazdakard. This agrees substantially with the
Bahman Yast, which makes the millennium of Zaratfst expire
some time after the reign of Khfsré6 Néshirvin; probably in
the time of Khfisr6é Parviz, or some forty years earlier than the
fourth year of Yazdakard. According to the text we must now
be near the end of the first quarter of the twelfth and last mil-
lennium.

Digitized by Google

| APPENDIX TO THE BUNDAHIS.!

SELECTIONS OF ZAD-SPARAM,

BROTHER OF THE DASTOR OF

PARS AND KIRMAN,

A.D. 881.

Part I, Cuapters I-XI.

Γ

(PARAPHRASE OF BUNDAHIS, 1- ΧΥ]1.}}

OBSERVATIONS.

1-5. (The same as on p. 2.)

6. Abbreviations used are:—Av. for Avesta. Bund. for Bun-
dahis, as translated in this volume. B. Yt. for Bahman Yast, as
translated in this volume. Haug’s Essays, for Essays on the Sacred
Language, Writings, and Religion of the Parsis, by Martin Haug,
2nd edition. Mkh. for Mainyé-i-khard, ed. West. Pers. for
Persian. Wend. for Vendiddd, ed. Spiegel. Yas. for Yasna, ed.
Spiegel. Yt. for Yast, ed. Westergaard.

4. The MS. mentioned in the notes is K35 (written probably
A.D. 1572), No. 35 in the University Library at Kopenhagen.

SELECTIONS

OF

ZAD-SPARAM.

Tuey call these memoranda azd writings the
Selections (Atdaktha4) of Z4d-sparam, son of Yfdan-
Yim.

Cuapter I.

o. In propitiation of the creator Afharmazd and
all the angels—who are the whole of the heavenly
and earthly sacred beings (yazd4n)—ave the sayings
of Herbad Z4d-sparam, son of Yid4n-Yim, who is of
the south!, about the meeting of the beneficent spirit
and the evil spirit.

1. It is in scripture thus declared, that light was
above and darkness below, and between those two
was open space. 2. “Adharmazd was in the light,
and Aharman in the darkness?; Aftharmazd was
aware of the existence of Aharman and of “is
coming for strife; Aharman was not aware of the
existence of light azd of Adharmazd*.; 3. It hap-
pened to Aharman, in the gloom and darkness, that

1 ZAd-sparam appears to have been dastfir of Sirkan, about
thirty parasangs south of Kirman, and one of the most southern
districts in Persia (see Ouseley’s Oriental Geography, pp. 138, 139,
141, 143-145).

® See Bund. I, 2-4.

5 Or ‘of the light of Adharmazd’ (compare Bund. I, 8, 9).

156 APPENDIX TO THE BUNDAHIS.

he was walking humbly (fr6-tanf) on the borders,
and meditating other ¢izmgs he came up to the top,
and a ray of light was seen by him; and because of z¢s
antagonistic nature to him he strove that he might
reach it, so that it might also be within his absolute
power. 4. And as he came forth to the boundary,
accompanied by certain others', Adharmazd came
forth to the struggle for keeping Aharman away
from His territory; and He did it through pure
words, confounding witchcraft, and cast him back to
the gloom.

5. For protection from the fiend (drfig) the spirits
rushed in, the spirits of the sky, water, earth, plants,
animals, mankind, and fire He ad appointed, and
they maintained it (the protection) three thousand
years. 6. Aharman, also, ever collected means in
the gloom ; and at the end of the three thousand
years he came back to the boundary, blustered
(pattst4d@), and exclaimed thus: ‘1 wzd/ smite thee,
I wzd/ smite the creatures which thou thinkest Lave
produced fame for thee—thee who art the beneficent
spirit—I will destroy everything about them.’

(ἡ. Adharmazd answered thus: ‘Thou art not a
doer of everything, O fiend?!’ |

8. And, again, Aharman retorted thus: ‘I will
seduce all material life into disaffection to thee and
affection to myself ’.’

‘9. Adharmazd perceived, through the spirit of
wisdom, thus: ‘Even the blustering of Aharman is
capable of performance, if I do not allow disunion

1 Reading pavan atérand ham-tanf, but the phrase is
somewhat doubtful, and rather inconsistent with Bund. I, ro.
3 Bund. I, τό. 5 Bund. I, 14.

SELECTIONS OF ZAD-SPARAM, I, 4-14. 157

(14 barininam) during a period of struggle.’ ) ro.
And he demanded of him a period for friendship ',
for it was seen by him that Aharman does not rely
upon the intervention of any vigorous ones, avd the
existence of a period is obtaining the benefit of the
mutual friendship avd just arrangement of both;
and he formed it into three periods, each period
being three millenniums. 11. Aharman relied upon
zt, and Adharmazd perceived that, though it is not
possible to have Aharman sent down, ever when he
wants he goes back to his own requisite, which is
darkness; avd from the poison which is much
diffused endless strife arises 3,

12. And after the period was appointed by him,
he brought forward the Ahfnavar formula*; and in
his Ahdnavar these‘ kinds of benefit were shown :—
13. The first is that, of all things,\that is proper
which is something declared as the will of Adhar-
mazd; so that, whereas that is proper which is
declared the will of Adharmazd, where anything
exists which is not within the will of Adharmazd, it
is created injurious from the beginning, a sin of a
distinct nature. | 14. The second is this, that'who-
ever shall do that which is the will of Adharmazd,
his reward axd recompense are his own; and of him
who shall not do that which is the will of Adhar-
mazd, the punishment at the bridge ὅ owing thereto

1 Bund. I, 17, 18.

? Or ‘the poison of the serpent, which is much diffused, becomes
endless strife.’

3 Bund. I, 21.

* The word an, ‘those, however, is probably a miswriting of
the cipher for ‘three.’

5 The Xinvad or Kinvar bridge (see Bund. XII, 7).

158 APPENDIX TO THE BUNDAHIS.

is his own; which is shown from this’ formula; and
the reward of doers of good works, the punishment
of sinners, and the tales of heaven azd hell are from
it. 15. Thirdly, ἐξ ἐς shown that\the sovereignty of
Adharmazd increases that which is for the poor, and
adversity is removed); by which ἐξ is shown that
there are treasures for the needy one, and treasures
are to be 4zs friends; as the intelligent creations are
to the unintelligent, so also ave the treasures of a
wealthy ferson to a needy one, treasures liberally
given which are his own. 16. And the creatures of
the trained hand of Adharmazd are contending and
angry (4rdtk), one with the other, as the renovation
of the universe must occur through these three
things. 17. That is, first, true religiousness in one-
self, and reliance upon a man’s original hold on the
truly glad tidings (nav-barh4m), that Adharmazd
is all goodness without vileness, and his will is a
will altogether excellent; ava Aharman is all vile-
ness without goodness.\ 18. Secondly, hope of the
reward and recompense of good works, serious fear
of the bridge azd the punishment of crime, strenuous
perseverance in good works, amd abstaining from
sin. 19. Thirdly, the existence of the mutual assist-
ance of the creatures, or along with and owing to
mutual assistance, ¢Aetr collective warfare; it is the
triumph of warfare over the enemy which is one’s
own renovation’,

1 The MS. has hfiman, ‘ well-meditating,’ instead of denman,
‘this ;’ but the two words are much alike in Pahlavi writing.

3 This commentary on the Ahfnavar, or Yath4-ahf-vairyé
formula, is rather clumsily interpolated by Z4d-sparam, and is
much more elaborate than the usual Pahlavi translation and expla-
nation of this formula, which may be translated as follows :-—

SELECTIONS OF ZAD-SPARAM, I, I 5-24. 159

20. By this formula he (Aharman) was con-
founded, amd he fell back to the gloom!; azd Athar-
mazd produced the creatures bodily for the world ;
first, the sky; the second, water; the third, earth ;
the fourth, plants; the fifth, animals; the sixth,
mankind*, 21. Fire was in all, diffused originally
through the six substances, of which it was as much
the confiner of each single substance in which it was
established, it is said, as an eyelid when they lay one
down upon the other.

22. Three thousand years the creatures were
possessed of bodies and not walking on ¢hezy navels;
and the sun, moon, avd stars stood still. 23. In the
mischievous incursion, at the end of the period,
Afdharmazd observed thus: ‘What advantage is
there from the creation of a creature, although
thirstless, which is unmoving ov mischievous?’ 24.

‘ As is the will of the living spirit (as is the will of Adharmazd)
so should be the pastor (so excellent should he be) owing to
whatsoever are the duties and good works of righteousness (the
duties and good works should be as excellent as the will of Adhar-
mazd). Whose is the gift of good thought (that is, the reward
and recompense good thought gives, it gives also unto him) which
among living spirits is the work of Aflharmazd (that is, they would
do that which Aftharmazd requires); there are some who say itis
thus: Whose gift is through good thought (that is, the reward and
recompense which they will give to good thought, they would give
also unto him); Atar6-p4d son of ZaratQst said that by the gift of
good thought, when among living spirits, they comprehend the
doing of deeds. The sovereignty is for Afharmazd (that is, the
sovereignty which is his, Aftharmazd has kept with advantage)
who gives necessaries [or comfort, or clothing] to the poor (that
is, they would make intercession for them).’

Additional phrases are sometimes inserted, and some words
altered, but the above is the usual form of this commentary.

2 Bund. I, 22. 3 Bund. I, 28.

16ο APPENDIX TO THE BUNDAHIS.

‘And in aid of the cedestzal sphere he produced the
creature Time (z6rv4n)!; and Time is unrestricted,
so that he made the creatures of Adharmazd moving,
distinct from the motion of Aharman’s creatures, for
the shedders of perfume (bdt-d4d4n) were standing
one opposite to the other while emitting 24. 25. And,
observantly of the end, he brought forward to
Aharman a means out of himself, the property of
darkness, with which the extreme limits (virQnak5)
of Time were connected by him, an envelope (pést6)
of the black-pated and ash-coloured kind. 26. And
in bringing it forward he spoke thus: ‘Through
their weapons the co-operation of the serpent (4 2ὅ)
dies away, and this which is thine, indeed thy own
daughter, azes through religion; and if at the end of
nine thousand years, as it is said axd written, is a
time of upheaval (madam kardan6), she zs up-
heaved, not ended.’

27. At the same time Aharman came from accom-
panying Time out to the front, out to the star
station; the connection of the sky with the star
station was open, which showed, since it hung down
into empty space, the strong communication of the
lights and glooms, the place of strife in which is the
pursuit of both. 28. And having darkness with him-
self he brought it into the sky, avd left the sky so
to gloom that the internal deficiency in the sky
extends as much as one-third? over the star station.

1 This is the Av. zrvina akarana, ‘boundless time or antiquity,’
of Vend. XIX, 33, 44. He is a personification of duration and
age, and is here distinctly stated to be a creature of AQharmazd.
This throws some doubt upon the statements of Armenian writers,
who assert that the two spirits sprang from Zrvana.

* Compare Bund. III, rr.

SELECTIONS OF ZAD-SPARAM, I, 25-1, 6. I61

Cuapter II.

1. On the coming in of Aharman to the creatures
it is thus declared in revelation, that zz the month
Fravardin and the day Atharmazd, at noon}, he
came forth to the frontier of the sky. 2. The sky
sees fim and, on account of Azs nature, fears as
much as a sheep trembles at a wolf; avd Aharman
came on, scorching azd burning into it. 3. Then he
came to the water which was arranged below the
earth ?, and darkness without an eyelid was brought
on by him; and he came on, through the middle of
the earth, as a snake all-leaping comes on out of a
hole; and he stayed within the whole earth. 4.
The passage where he came on is his own, the way
to hell, through which the demons make the wicked
run.

5. Afterwards, he came to a tree, such as was of a
single root, the height of which was several feet, and
zt was without branches and without bark, juicy and
sweet; and to keep the strength of all kinds of trees
in its race, it was in the vicinity of the middle of the
earth; and at the self-same time z¢ became quite
withered ἃ.

6. Afterwards, he came to the ox, the sole-
created‘, as it stood as high as Gayémard on the

1 Bund. III, 12. 3 Bund. II, 13.

5 Bund. III, 14, 16.

4 The primeval ox, or first-created representative of animals, as
G4yémard was of mankind; from which two representatives all
mankind and animals are said to have been afterwards developed.
There seems to have been some doubt as to the sex of this mytho-
logical ox ; here it is distinctly stated to have been a female, but from
Bund. X, 1, 2, XIV, 3, it would appear to have been a male, and this
‘seems to be admitted by Dad-sparam himself, in Chap. IX, 7.

[5] Μ

162 APPENDIX TO THE BUNDAHIS.

bank of the water of Déitih! zz the middle of the
earth; and its distance from Gdyémard being as
much as its own height, it was also distant from the
bank of the water of Dattih by the same measure ;
and it was a female, white ad brilliant as the moon.
7. As the adversary came upon 7¢ Afharmazd gave
zt a narcotic, which is also called ‘bang,’ to eat, and
to rub the ‘bang’ before the eye*, so that the
annoyance from the assault of crimes may be less;
it became lean and ill, azd fell upon its right breast?
trembling.

8. Before the Δάν πα: to Gayémard, who was
then about one-third the height of ZaratOst, and was
brilliant as the sun, Atharmazd forms, from the
sweat ‘ on the man, a figure of fifteen years, radiant
and tall, and sends it on to Gayémard; and he also
brings his sweat® on to him as long as one Yatha-
ahf-vairyé® is deimg recited. 9. When he issued
from the sweat, and raised his eyes, he saw the
world when it was dark as night’; on the whole
earth were the snake, the scorpion, the lizard
(vazak), and noxious creatures of many kinds; azd
so the other kinds of quadrupeds stood among the

1 The Daittk river (see Bund. XX, 13).

3 This is a misunderstanding of the corresponding phrase in
Bund. ITI, 18. The narcotic here mentioned is usually prepared
from the hemp plant, and is well known in India and the neigh-
bouring countries.

8. See Bund. IV, τ.

* The word which, as it stands in the MS., looks like h6man4e,
is here taken as a transposition of min khv4e, in accordance with
Bund. III, 19; but it may be a variant of anumfe, ‘embryo,’ in
which case the translation should be, ‘forms an embryo into the
shape of a man of fifteen years,’

5 Or it may be ‘sleep,’ both here and in ὃ 9.

5 See Bund. I, 21. 7 Bund. ITI, 20.

SELECTIONS OF ZAD-SPARAM, II, 7-IV, I. 163
————————— eS _..
reptiles; every approach of the whole earth was as
though not as much as a needle’s point remained, in
which there was no rush of noxious creatures. 10.
There were the coming of a planetary s¢ar into
planetary conjunction, and the moon and planets at
sixes and sevens}; many dark forms with the face
and curls of Az-i Dah4k suffered punishment in com-
pany with certain non-Iranians; and he was amazed
at calling the wicked out from the righteous.

11. Lastly, he (Aharman) came up to the fire, and
mingled darkness and smoke with it 2.

Cuapter ITI.

1. And Gésfirvan, as she was herself the soul of
the primeval ox, when the ox passed away, came out
from the ox, even as the soul from the body of the
dead, and kept up the clamour of a cry to Adhar-
mazd in such fashion as that of an army, a thousand
strong, when they cry out together®, 2. And Ad-
harmazd, in order to’'be much more able to keep
watch over the mingled creatures than in front of
Gayémard, went from the earth up to the sky. 3.
And Gésfrvan continually went after him crying,
and she kept up the cry thus: ‘With whom may the
guardianship over the creatures be left by thee?’

CuapTer IV,

1. This was the highest predominance of Ahai-
man, for he came on, with all the strength which he

1 Literally, ‘in fours and fives.’
* Bund. III, 24. ® Bund. IV, 2.
- M 2

164 APPENDIX TO THE BUNDAHIS.

eS

had, for the disfigurement of the creatures; and he
took as much as one-third of the base of the sky’,
in a downward direction, into a confined and captive
state, so that it was all dark and apart from the
light, for it was itself, at the coming of the adversary,
his enemy among the struggles for creation. 2. And
this is opposing the renovation of the universe, for
the greatest of all the other means of the fiend,
when he das come in, are of like origin and strength
this day, in the sleep? of the renovation, as on that
when the enemy, who is fettered on coming in, is
kept back.

3. Amid all this struggling were mingled the in-
stigations of Aharman, cryzng thus: ‘My victory
has come completely, for the sky is split and dis-
figured by me with gloom and darkness, and taken
by me as a stronghold; water is disfigured by me,
and the earth, injured by darkness, is pierced by me;
vegetation is withered by me, the ox is put to death
by me, Gayémard is made ill by me, and opposed to
those revolving® are the glooms and planets ar-
ranged by me; no one as remained for me to take
and pervert in combat except Adharmazd, and of
the earth ¢here is only one man, who is alone, what
is he able to do?’

4. And he sends Asté-vidad* upon him with the
thousand decrepitudes (aizv4r4n6) and diseases

1 Compare Bund. III, 11. The involved style of Z4#sparam is
particularly conspicuous in this chapter.

3 The word seems to be khvapisn6.

8 Meaning probably the zodiacal signs, but the word is doubtful,
being spelt vardisn4nd instead of vardisnand. A very small
alteration would change it into vardisn4nd, ‘ believers,’ but there
were no earthly believers at the time alluded to.

4 See Bund. III, 21, and XXVIII, 35.

SELECTIONS OF ZAD-SPARAM, IV, 2-8. 165

which are his own, sicknesses of various kinds, so that
they may make him ill azd cause death. 5. GAyé-
mard was not secured by them, and the reason
was because it was a decree of appointing Time
(zérvand) in the beginning of the coming in of
Aharman, that: ‘Up to thirty winters I appoint
G4yémard unto brilliance and preservation of life.’
6. And his manifestation in the celestial sphere was
through the forgiveness of criminals azd instigators
of confusion by 42s good works, and for that reason
no opportunity was obtained by them during the
extent of thirty years.

7. For in the beginning it was so > appointed that
the star Jupiter (A tharmazd) was life towards the
creatures, not through its own nature, but on
account of z¢s being within the control (band) of
the luminaries!; and Saturn (Kév4n) was death
towards the creatures. 8. Both were in their
supremacy (b4lfst)? at the beginning of the crea-

1 These luminaries are the fixed stars, especially the signs of the
zodiac, to whose protection the good creation is committed (see
Bund. II, o-4); whereas Jupiter and all other planets are supposed
to be, by nature, disturbers of the creation, being employed by
Aharman for that purpose (see Mkh. VIII, 17-21, XII, 7-10,
XXIV, 8, XXXVIII, 5).

3 The most obvious meaning of balfst is ‘greatest altitude,’
and this is quite applicable to Jupiter when it attains its highest
‘northern declination on entering Cancer, but it is not applicable
to Saturn in Libra, when it has only its mean altitude. At the
vernal equinox, however, which was the time of the beginning
mentioned in the text, when Aharman invaded the creation (see
Chap. II, 1), Libra is in opposition to the sun, and Saturn in Libra
would be at its nearest approach to the earth, and would, therefore,
attain its maximum brightness; while Jupiter in Cancer would be
at its greatest altitude and shining with four-fifths of its maximum

brightness. Both planets, therefore, were near their most con-
spicuous position (which would seem to be the meaning of b4list

a

166 APPENDIX TO THE BUNDAHIS.

tures, as Jupiter was in Cancer on rising, that which
is also called Giv4n (‘living’), for it is the place in
which life is bestowed upon it; avd Saturn was in
Libra, in the great subterranean, so that its own
venom and deadliness éecame more evident and
more dominant thereby. 9. And it was when both
shall not be supreme ¢hat Gayémard was to com-
plete his own life, which is the thirty years ? Saturn
came not again to supremacy, that is, 40 Libra. το.
And at the time when Saturn came into Libra,
Jupiter was in Capricornus*, on account of whose
own lowness‘*, and the victory of Saturn over
Jupiter, Gayémard suffered through those very
defects which came and are to continue advancing,
the continuance of that disfigurement which Ahar-
man can bring upon the creatures of Adharmazd.

here), and might each be supposed to be exercising its maximum
astrological influence, so that the presumed deadly power of Saturn
would be neutralised by the supposed reviving influence of Jupiter.

1 This reading suits the context best, but the name can also be
. read Snahan, and in many other ways. It may possibly be the
tenth lunar mansion, whose name is read Nahn in Bund. II, 3,
by Pazand writers, and which corresponds to the latter part of
Cancer.

2 Saturn revolves round the sun in about zg years and 167
days, so it cannot return into opposition to the sun (or to its
maximum brightness), at or near the vernal equinox, in less than
thirty years.

5 That is, while Saturn performs one revolution round the sun,
Jupiter performs two and a half, which is very nearly correct, as
Jupiter revolves round the sun in about 11 years and 315 days.
Therefore, when the supposed deadly influence of Saturn has
returned to its maximum, the supposed reviving influence of Jupiter
is at its minimum, owing to the small altitude of Capricornus, and
no longer counterbalances the destructive power of Saturn.

‘ There seems to be no other reasonable translation, but the
MS. has 14 instead of r4i, and niskasp instead of nistz.

ν᾿

SELECTIONS OF ZAD-SPARAM, IV, 9-ν,4.- 167

CuaptTer V.

1. When in like manner, and equally oppressively,
as his (Adharmazd’s) creatures were disfigured, then

through that same deterioration his own great glory)

was exhibited; for as he came within. the sky' he
maintains the spirit of the sky, like an intrepid war-
rior who has put on metal armour?; and the sky in

its fortress? spoke these hasty, deceitful words to ᾿

Aharman, thus: ‘ Now when thou shalt have come
in I wz// not let thee back;’ and it obstructed 4zm
until Adharmazd prepared another rampart, that is
stronger, around the sky, wzch is called ‘righteous
understanding’ (ashék 4k4sih). 2. And he ar-

ranged the guardian spirits‘ of the righteous who

are warriors around that rampart, mounted on horses
and spear in hand, in such manner as the hair on
the head; and they acquired the appearance of
prison guards who watch a prison from outside, and

would not surrender the outer boundaries /o an

enemy descended from the inside.

3. Immediately, Aharman endeavours that he
may go back to his own complete darkness, but
he found no passage; and he recapitulated, with
seeming misgiving, his fears of the worthiness
which is to arise at the appearance of the renova-
tion of the universe at the end of the nine thousand
years.

(4. As it is said in the G&athas, thus*®: ‘So also

_ ἢ See Chap. III, 2. 3 Compare Bund. VI, 2.
* Or ‘ zodiacal signs,’ for birg6 means both.
* Bund. VI, 3, 4.

5 This quotation from the Gathas is from the Pahlavi Yas.
XXX, 4, and agrees with the Pahlavi text, given in DastQr Jam-

p veers

168 APPENDIX TO THE BUNDAHIS.

both those spirits have approached together unto
that which was the first creation—that is, both
spirits have come to the body of Gayémard@. What-
ever is in life 2. ἐς so through this purpose of Athar-
mazd, that is: So that I may keep it alive; what-
ever is in lifelessness zs so through this purpose? of
the evil spirit, that is: So that I may utterly destroy
it; and whatever is thus, is so until the last in
the world, so that they (both spirits) come also on
to the rest of mankind. And on account of the
utter depravity of the wicked ‘hey destruction is
fully seen, aud so is the perfect meditation of him
who is righteous, the hope of the eternity of
Attharmazd.’}

5. And this was the first contest’, ¢hat of the sky
with Aharman.

Cuapter VI,

1, And as he (Aharman) came secondly to the
water, together with him rushed in, om the horse
Cancer, he who is the most watery Tistar; the
equally watery one, that is called Avrak 5, gave
forth a cloud ἀπά went down in the day; that is

Aspji’s old MS. of the Yasna in Bombay, very nearly as closely as
Spiegel’s edition does. It appears, therefore, that Dad-sparam
used the same Pahlavi translation of the Yasna as the Parsis do
at the present day.

1 The MS. here omits the words ‘through this purpose,’ by
mistake. ;

2 The word Ardik, which D4d-sparam uses instead of the
kharah, ‘conflict, of Bund. V, 6, VI, 1, &c., may be connected
with Pers. ard, ‘ anger.’

* The ninth lunar mansion (see Bund. II, 3, VII, 1)-

SELECTIONS OF ZAD-SPARAM, V, 5—VI, 7. 169

declared as the movement of the first-comers of the
creatures, 2. Cancer became a zodiacal constella-
tion (akhtar); it is the fourth constellation of the
zodiac for this reason, because the month Tir is the
fourth month of the year}.

3. And_as Tistar begged for assistance, Voht-
man and Hém.are therefore co-operating with him
in command, Birg of the waters and the water in
mutual aid, and the righteous guardian spirits in _
keeping the peace. 4. He was converted into three
forms, which are the form of a man, the form of a
bull, «μα the form of a horse; and each form was
distinguished i in brilliance for t ten nights, and lets its
rain fall on the night for the destruction of noxious
creatures. 5. The drops became each separately
4ike a great bowl in which water is drawn; and as
to that on which they are driven, they kill all the
noxious creatures except the rae who entered
into the muddiness of the earth, ἢ Leek.

6. Afterwards, the wind spirit, in the form of a
man, became manifest on the earth; radiant and tall
he had a kind of wooden boot (mikvé-aé-i dartnd)
on Ais feet ; and as when the life shall stir the body,
the body is advancing with like vigour, so that spirit
of the wind stirs forth the inner nature of the atmo-
spheric wind, the wind pertaining to the whole earth
is forth, and the water in its grasp is flung out from
it to the sides of the earth, and its wide-formed
ocean arose therefrom.

7. It (the ocean) keeps one-third of this earth ὃ,

1 Bund. VII, 2-6 is paraphrased in § 2-6.

2 Reading neksiind bard min khasandak4nd instead of
the MS. bara nasfnd min khasandakéna.

3 Compare Bund. XIII, 1, 2.

170 APPENDIX TO THE BUNDAHIS.

and among its contents are a thousand sources and
fountains, such as are called lakes (var); a thousand
water-fountains, whose water is from the ocean,
come up from the lakes ad are poured forth into
it. 8. And the size of some of all the lakes and all
the fountains of water is as much as a fast rider on
an Arab horse, who continually compasses and can-
ters around ¢em, will attain in forty days, which ts
1900' long leagues (parasang-i akartk), each
league being at least 20,000 feet.

9. And after the noxious creatures died *, and the
poison therefrom was mixed up in the earth, in
order to utterly destroy that poison Tistar went
down into the ocean; and Apd&désh,. the demon,
hastened to meet him, and a¢ the alarm of the first
contest Tistar was in terror (pard). 10. And he
applied unto Adharmazd, who brought such power
unto_Tistar ὡς arises through propitiation and praise
and invoking by name?, and they call. forth such
power unto Tistar as ¢hat of ten vigorous horses,
ten vigorous camels, ten vigorous bulls, ten moun- Ὁ
tains when hurled, and ten single-stream rivers
when together. 11. And without alarm he drove
out Apadsh, the demon, and kept him away from
the sources of the ocean.

12, And with a cup and measuring bowl, which
possessed the diligence even of a guardian spirit
(fravahar), he seized many more handfuls of water,

1 Bund. XIII, 2 has 1700, but as neither number is a multiple of
forty in round numbers, it is probable that si are wrong, and
that we ought to read 1600.

3. Bund. VI, 7-14 is paraphrased in δὲ 9-14.

ὃ The Av. aokht6-namana yasna of Tistar Yt. 11, 23, 24.

SELECTIONS OF ZAD-SPARAM, VI, 8-17. 171

and made z¢ rain down? much more prodigiously,
for destruction, drops as large as men’s heads and
bulls’ heads, great and small. 13. And in that cloud
and rain were the chastisement and beating which
Tistar and the fire VAzist zz/izcted on the opposition
of Ap4ésh; the all-deciding (visp6-viAir) fire Vazist
struck down with a club of fire, all-deciding -among
the malevolent (kébar4n6).

14. Ten days and nights there was rain, and its
darting ? was the shooting of the noxious creatures ;
afterwards, the wind drove z¢ to the shore of the
wide-formed ocean, and it is portioned out into
three, and three seas arose from it; they are called
the Pfitik, the Kamirid, and the Géhdn-bin*® 15.
Of these the Piditik itself is salt water, in which is
a flow azd ebb‘; and the control of its flow and
ebb is connected with the moon, and by its con-
tinual rotation, in coming up axd going down, that
of the moon 15 manifested. 16. The wide-formed
ocean stands forth on the south side as to (pavan)
Albdrz δ, and the Paitik stands contiguous to it, and
amidst it is the gulf (var) of Satavés, whose con-
nection is with-Satavés, which is the southern
quarter. 17. In the activity of the sea, and in the
increase and decrease of the moon, whose circuit
is the whole of Iran, are the flow and ebb; of the

1 Or perhaps ‘made the cloud rain, if madam v4rAnintd
stands for avar varaninid.

* Reading part4v instead of the MS. patft4z, ‘ powerful fury.’

5 This is a variant of the Sahi-bfin or Gaht-bfin of Bund. XIII,
4,15; the other two names differ but little from those given in
Bund. XIII. In the MS. Pfitik occurs once, and Puittk twice.

* Compare δ 15-18 with Bund. XIII, 8-14.

δ᾽ Compare Bund. XIII, 1.

172 APPENDIX TO THE BUNDAHIS.

curving tails in front of the moon two issue forth,
and have an abode in Satavés; one is the up-
drag and one the down-drag; through the up-drag
occurs the flood, avd through the down-drag occurs
the ebb’. 18. And Satavés itself is a gulf (var)
and side avm of the wide-formed ocean, for it drives
back the impurity azd turbidness which come from
the salt sea, when they are continually going into
the wide-formed ocean, with a mighty high wind?,
while that which is clear through purity goes into
the Arédvisir sources of the wide-formed ocean.
19. Besides these four * there are the small seas ‘.
20. And, afterwards, ¢here were made to flow from
Albirz, out of its northern border, two rivers®, which
were the Arvand *—that is, the Diglit, «πα the flow

1 This is even a more mechanical theory of the tides than that
detailed in Bund. XIII, 13. Whether the ‘curving tails’ (gagak
dunbak) are the ‘ horns’ of the crescent moon is uncertain.

3 By an accidental transposition of letters the MS, has ataré,
‘fire,’ instead of vAté, ‘wind.’

* The ocean and three principal seas.

* Said to be twenty-three in number in Bund. XIII, 6.

5 Bund. VII, 15, 16, XX, 1.

5 This appears to be a later identification of the Arag, Arang,
or Aréng river of Bund. XX with the Tigris, under its name Arvand,
which is also found in the Bahman Yast (III, 21, 38) and the
Afrin of the Seven Ameshdspends (§ 9). The Bundahis (XX, 8)
seems to connect the Arag (Araxes?) with the Oxus and Nile, and
describes the Diglat or Tigris as a distinct river (Bund. XX, 12).
This difference is one of the indications of the Bundahis having
been so old a book in the time of Z4d-sparam that he sometimes
misunderstood its meaning, which could hardly have been the case
if it had been written by one of his contemporaries. As the Persian
empire has several times included part of Egypt, the Nile must
have then been well known to the Persians as the great western
river of their world. The last time they had possession of part
of Egypt was, for about half a century, in the reigns of Khusré

SELECTIONS OF ZAD-SPARAM, VI, I8-VII, I. 173

of that river was to those of the setting saz (val
fréd-yehevund4n6d)—and the Véh' was the river
of the first-comers to the sun; formed as two horns
they went on to the ocean. 21. After them eigh-
teen? great rivers came out from the same Albftrz;
and these twenty rivers, whose source is in Albfrg,
go down into the earth, and arrive in Khvantras.

22. Afterwards, two fountains of the sea are
opened out for the earth*, which are called the
Kékast*—a lake which has no cold wind, aad on
whose shore rests the triumphant fire Gdsnasp’—
and, secondly, the Sévar ® which casts on z¢s shores
all turbidness, and keeps its own salt lake clear and
pure, for it is like the semblance of an eye which -
casts out to zs edges every ache and every im-
purity ; and on account of its depth it is not reached
to the bottom, for it goes into the ocean; and in its
vicinity rests the beneficial fire Barzin-Mitré 7.

23. And this was the second contest, which was
with the water.

CuAbter VII.

1. And as he (Aharman) came thirdly to the
earth, which arrayed the whole earth against him—

Néshirvin, Afharmazd IV, and Khusré Parviz; but since the
early part of the seventh century the Tigris has practically been
their extreme western limit; hence the change of the old Arag or
Arang into the very similarly written Arvand, a name of the
Tigris. i

1 See Bund. XX, 9. 3 Bund. XX, 2, 7.

3 Bund. VII, rq. * Bund. XXII, 2.

5 Written Gfsasp in Bund. XVII, 7, and GQsnsp in B. Yt. III,
30, 40, while the older form Visnasp occurs in B.Yt. III, το.

* The Sévbar of Bund. VII, 14, XII, 24, XXII, 3.

7 Bund. XVII, 8.

174 APPENDIX TO THE BUNDAHIS.

since ¢here was an animation of the earth through
the shattering— Albairz grew up}, which is the
boundary of the earth, azd the other? mountains,
which are amid the circuit of the earth, come up
2244 in number®. 2. And by them the earth was
bound together and arranged, and on them was the
sprouting avd growth of plants, wherefrom was the
nourishment of cattle, and therefrom was the great
advantage of assistance to men.

3. Even so it is declared that before the coming
‘of the destroyer to the creatures, for a thousand
years the substance of mountains was created in the
earth—especially as antagonism came on the earth,
‘and settled on z¢ with injury—and it came up over
the earth just like a tree whose branch has grown at
the top, and its root at the bottom. 4. The root of
the mountains is passed on from one to the other,
and is arranged in connection w2th ¢hem, and through
it is produced the path and passage of water from
below to above, so that the water may flow in it in
such manner as blood in the veins, from all parts of
the body to the heart, the latent vigour which they
possess. 5. And, moreover, in six hundred years‘,
at first, all the mountains apart from Albfrz were
completed. 6. Albirz was growing during eight
hundred years*®; in two hundred years it grew up to

? Bund. VIII, 1-4 is paraphrased in §§ 1-4.

3 The MS. has 4v4n6, ‘waters,’ instead of avArfk, ‘other,’
which alters the meaning into, ‘which is the boundary of the
waters of the earth, and the mountains,’ &c.

5 Bund. XII, 2.

* Bund. VIII, 5, and XII, 1, have ‘eighteen years.’ As both
numbers are written in ciphers it would be easy for either to be
corrupted into the other.

δ Bund. XII, 1.

SELECTIONS OF ZAD-SPARAM, VII, 2--12. 175

the star station, in two hundred years up to the
moon station, two hundred years up to the sun
station, and two hundred years up to the sky. 7.
After Albdrz the Aparsén mountain? is the greatest,
as it is also called the Avar-réyisn? (‘up-growth’)
mountain, whose beginning is in Sagast4n and its
end unto P4rs axd to Kinistan*.

8. This, too, is declared, that after the great rain
in the beginning of the creation‘, ad the wind’s
sweeping away the water to the ocean, the earth is
in seven portions® a little above z¢, as the compact
earth, after the rain, is torn up by the noise and
wind ἐπ various places. 9. One portion, moreover,
as much as one-half the whole earth, is in the middle,
and in each of the six portions around is as much as
Sagastan; moreover, as much as Sagastdn is the
measure of what is called a késhvar (‘region’) for
the reason that one was defined from the other by a
késh (‘furrow’). 10. The middle ove is Khvaniras,
of which P4rs is the centre, and those six regions
are like a coronet (avisar) avound zt. 11. One part
of the wide-formed ocean wound around it, among
those six regions; the sea and forest seized upon
the south side, avd a lofty mountain grew up on the
north, so that they might become separate, one from |
the other, azd imperceptible.

12. This is the third contest, about the earth.

1 The Ap4rsén of Bund. XII, 9.

3 Written Apf-réyisn, as if it were an Arabic hybrid meaning
‘father of growth.’ ;

> Bund. XII, 9. XXIV, 28, have Khégist4n instead of Xinfstan ;
the latter appears to be an old name of the territory of Samarkand
(see note to Bund. XII, 13).

4 Literally, ‘creature.’

5 Bund. XI, 2-4 is paraphrased in §§ 8-11,

176 APPENDIX TO THE BUNDAHIS.

Cwyaprer VIII.

1. As he (Aharman) came fourthly to the plants—
which have struggled (Κ ΚΗ 5}1- αἰ τὅ) against him
with the whole vegetation—because the vegetation
was quite dry', Amerédad, by whom the essence of
the world’s vegetation * was seized upon, pounded it
up small, and mixed z¢ up with the rain-water of
Tistar. 2. After the rain the whole earth is discerned
sprouting, and ten thousand ® special species and a
hundred thousand‘ additional species (levatman
sardak6) so grew as if éhere were a species of every
kind; and those ten thousand species are provided
for ὃ keeping away the ten thousand ὃ diseases.

3. Afterwards, the seed was taken up from those
hundred thousand species of plants, avd from the
collection of seed the tree of all germs, amid the
wide-formed ocean, was produced, from which all
species of plants continually grow. 4. And the
griffon bird (séné madrdvd) has his resting-place
upon it; when he wanders forth /vom within it, he
scatters the dry seed into the water, avd it is rained
back to the earth with the rain.

5. And in its vicinity the tree was produced whch

-zs the white Hém, the counteractor of decrepitude,

1 This chapter is a paraphrase of Bund. IX.

3 Or, perhaps, ‘the worldly characteristics of vegetation.’
me Written like ‘one thousand,’ but see the context and Bund.

» 4.

‘In Bund. IX, 4, the MSS. have ‘120,000,’ which is probably
wrong, as Bund. XXVII, 2, agrees with the text above.

5 The MS. has bar4 instead of pavan, a blunder due probably
to some copyist reading the Huzvdris in Persian, in which language
bih (= bara) and bah (= pavan) are written alike. In P4zand
they are usually written be and pa, respectively.

SELECTIONS OF ZAD-SPARAM, VIII, I-IX, 2. 177

the reviver of the dead, avd the immortalizer of the
living.
6. This was the fourth contest, about the plants.

CuaptTer IX.

1. As he (Aharman) came fifthly to cattle—which
struggled against him with all the animals—and
likewise as the primeval ox! passed away, from the
nature of the vegetable principle it possessed, fifty-
five? species of grain and twelve species of medi-
cinal plants grew from zfs various members; and
forasmuch as they should see from which member
each one froceeds, it is declared in the Damdéd
Nask*®, 2. And every plant grown from a member

1 See Chaps. II, 6, III, 1, and Bund. IV, 1, X, 1, XIV, 1.

2 The MS. has ‘fifty-seven’ in ciphers, but Bund. X, 1, XIV, 1,
XXVII, 2, have ‘ fifty-five’ in words.

5 This was the fourth nask or ‘book’ of the complete Mazda-
yasnian literature, according to the Dinkard, which gives a very
short and superficial account of its contents. But, according to
the Dini-vagarkard and the Rivdyats of Kamah Bahrah, Nariman
Héshang, and Barz Qiy4mu-d-din, it was the fifth nask, and was
called Dvazdah-hamast (or homdast). For its contents, as given by
the Dini-vagarkard, see Haug’s Essays, p. 127. The Rivdyat of
KAmah Bahrah, which has a few more words than the other
Rivyats, gives the following account (for the Persian text of which,
see ‘Fragmens relatifs ἃ la religion de Zoroastre,’ par Olshausen
et Jules Mohl) :—

“Of the fifth the name is Dvazdah-homést, and the interpreta-
tion of this is “the book about help” (dar imdAd, but this is
probably a corruption of ddmd4d). And this book has thirty-two
sections (kardah) that the divine and omnipotent creator sent
down, in remembrance of the beginning of the creatures of the
superior world and inferior world, and # is a description of the
whole of them and of that which God, the most holy and omnipo-
tent, mentioned about the sky, earth, and water, vegetation and

[5] Ν

178 APPENDIX TO THE BUNDAHIS.

promotes that member, as it is said that there where
the ox scattered z¢s marrow! on to the earth, grain
afterwards grew up, corn * and sesame, vetches* and
peas; 80 sesame, on account οὔ" z¢s marrow quality,
is itself a great thing for developing marrow. 3.
And it is also said that from the blood is the vine’,
a great vegetable thing—as wine itself is blood—
for more befriending the sound quality of the blood.
4. And it is said that from the nose is the pulse
(m4Ays or mAsah) which is called dénak, and was a
variety of sesame (samag4)®, and ἐξ ἐς for other noses.

fire, man and quadrupeds, grazing and flying a#rmals, and what
he produced for their advantage and use, and the like. Secondly,
the resurrection and feaven/y path, the gathering and dispersion,
and the nature of the circumstances of the resurrection, as regards
the virtuous and evil-doers, through the weight of every action they
perform for good and evil.’

This description corresponds very closely with what the Bun-
dahis must have been, before the addition of the genealogical and
chronological chapters at the end; and D4d-sparam mentions in
his text here, and again in ὃ 16, particulars regarding the Damd&d
which also occur in the Bundahis (XIV, 2, 14-18, 21-24). There
can be very little doubt, therefore, that the Bundahis was originally
a translation of the D&mdéd, though probably abridged; and the
text translated in this volume is certainly a further abridgment of
the original Bundahis, or Zand-4k4s. Whether the Avesta text of
the Damdad was still in existence in the time of Dad-sparam is
uncertain, as he would apply the name to the Pahlavi text. At the
present time it is very unusual for a copyist to write the Pahlavi
text without its Avesta, when the latter exists, but this may not
always have been the case.

1 Or ‘brains.’

2 Supposing the MS. galdélag is a corruption of gallak (Pers.
ghallah).

8. Assuming the MS. alfind or arvand to be a corruption of
alfim or arsand.

4 Reading rat instead of 14. 5 Compare Bund. XIV, 2.

® Either this sentence is very corrupt in the MS. or it cannot be

SELECTIONS OF ZAD-SPARAM, IX, 3-10. 179

5. Andit is also said that from the lungs are the rue-
like herbs! whzch heal, and are for the lung-disease
of cattle. 6. This, rooted amid the heart, is thyme,
from which is Vohiman’s thorough withstanding of
the stench of Akéman*, and 22 zs for that which
proceeds from the sick and yawners.

7. Afterwards, the brilliance of the seed, seized
upon, by strength, from the seed whzchk was the ox’s,
they would carry of from it, avd the brilliance was
intrusted to the angel of the moon’; in a place
therein that seed was thoroughly purified by the
light of the moon, and was restored in its many
qualities, and made fully infused with life (ginvar-
hémand). 8. Forth from there it produced for
Airan-vég, first, two oxen, a pair, male and female ‘¢,
and, afterwards, other species, until the completion
of the 282 species*; and they were discernible as
far as two long leagues o# the earth. 9. Quadrupeds
walked forth on the land, fish swam in the water,
and birds flew zz the atmosphere; zz every two, at
the time good eating is enjoyed, a longing (4v-
dah4n) arose therefrom, and pregnancy and birth.

10. Secondly, their subdivision is thus :—First,
they are divided into three, that is, quadrupeds
walking on the earth, fish swimming in the water,

reconciled with the corresponding clause of Bund. XIV, 2.
Altering dénak and gfinak into gandanak, and samagé into
samasdar, we might read, ‘from the nose is m4ys, which is
called the leek, and the leek was an onion;’ but this is doubtful,
and leaves the word m4ys unexplained.

1 The MS. has géspend&nd, ‘cattle,’ instead of sipand4nd,
‘rue herbs.’ ;

3 See Bund. I, 24, 27, XXVIII, 7, XXX, ag.

8 Bund. X, 2, XIV, 3. 4 Bund. X, 3, XIV, 4.

δ Bund. X, 3, XIV, 13.

180 _ APPENDIX TO THE ΒΟΝΡΑΗΙΒ,

and birds flying in the atmosphere. 11. Then, into
five classes1, that is, the quadruped which is round-
hoofed, the double-hoofed, the: five-clawed, the bird,
and the fish, whose dwellings are in five places, and
which are called aquatic, burrowing, oviparous, wide-
travelling, and suitable for grazing. 12. The aquatic
are fish and every beast of burden, cattle, wild
beast, dog, and bird which enters the water; the
burrowing are the marten (samdr) and musk amz-
mals, and all other dwellers and movers in holes;
the oviparous are birds of every kind; the wide-
travelling sprang away for help, and are also those
of a like kind; those suitable for grazing are what-
ever are kept grazing in a flock.

13. And, afterwards, they were divided into
genera, as the round-hoofed are one, wich is all
called ‘horse ;’ the double-hoofed are many, as the
camel and ox, the sheep and goat, and others
double-hoofed; the five-clawed are the dog, hare,
musk animals, marten, avd others; then are the
birds, and then the fish. 14. And then they were
divided into species *, as eight species of horse, two
species of camel, ten® species of ox, five species of
sheep, five species of goat, ten of the dog, five of the
hare, eight of the marten, eight of the musk azzmads,
110 of the birds, and ten of the fish; some are
counted for the pigs, and with all those declared and
all those undeclared ¢here were, at first, 282 species *;
and with the species within species there were a
thousand varieties.

1 Bund. XIV, 8-12.

3 Bund. XIV, 13-23, 26, 27.

8. Bund. XIV, 17 says ‘fifteen,’ which is probably correct.
4 Only 181 species are detailed or ‘ declared’ here,

SELECTIONS OF ZAD-SPARAM, IX, II-19. 181

15. The birds are distributed! into eight groups
(rtstak5), and from that which is largest to that
which is smallest ¢hey are so spread about as when a
man, who is sowing grain, first scatters abroad ¢hat
of heavy weight, then that which is middling, and
afterwards that which is small.

16. And of the whole of the species, as enume-
rated a second time in the Damdéd WNask?, and
written by me in the manuscript (niptk) of ‘the
summary enumeration of races?’—this is a lordly‘
summary—the matter which is shown is, about the
species of horses, the first is the Arab, and the chief
of them® is white and yellow-eared, and secondly
the Persian, the mule, the ass, the wild ass, the
water-horse, avd others. 17. Of the camel there are
specially two, ‘hat for the plain, avd the mountain
one which is double-humped. 18. Among the species
of ox are the white, mud-coloured, red, yellow, black,
and dappled, the elk, the buffalo, the camel-leopard®,
the ox-fish, avd others. 19. Among sheep are those
having tails and those which are tailless, also the
wether and the Kfrisk which, because of its tram-
pling the hills, z¢s great horn, and also being suitable

1 Bund. XIV, 25.

53 See § 1; the particulars which follow are also found in Bund.
XIV, 14-18, 21-24, showing that the Bundahis must be derived
from the Damdéd.

5. The title of this work, in Pahlavi, is Tékhm-afismaris-
nth-i hangardiké, but it is not known to be extant.

“ Reading mar&k (Chaldee 87), but this is doubtful, though
the Iranian final k is often added to Semitic Huzv4ris forms ending
with ἃ. It may be min4k, ‘thinking, thoughtful,’ or a corruption
of mantk, ‘mine,’ in which last case we should translate, ‘ this is
a summary of mine.’

5 Bund. XXIV, 6.

® Literally, ‘camel-ox-leopard.’

182 APPENDIX TO THE BUNDAHIS.

for ambling, became the steed of Mandséihar. 20.
Among goats are the ass-goat, the Arab, the fawn
(varikd), the roe, avd the mountain goat. 21.
Among martens are the white ermine, the black
marten, the squirrel, the beaver (khaz), and others.
22. Of musk azzmals with a bag, one is the Bish-
musk—which eats the Bish poison and does not die
through it, and it is created for the great advantage
that it should eat the Bish, avd less of zt should
succeed in poisoning the creatures—and one is a
musk azzmal of a black colour which they desired
(ayGftd) who were bitten dy the fanged serpent—
as the serpent of the mountain water-courses (mak6)
is called—which is numerous on the river-banks;
one throws the same unto it for food, which it eats,
and then the serpent enters its body, when his}
serpent, at the time ¢hzs happens, feeds upon the
same belly in which the serpent is, and he will
become clear from that malady. 23. Among birds
two were produced of a different character from the
rest, and those are the griffon bird and the bat,
which have teeth zz the mouth, azd suckle ther
young with animal milk from the teat.
24. This is the fifth contest, as to animals.

CuarTer X,

1. As he (Aharman) came sixthly 20 Gayémard
there was arrayed against 42m, with Gayémard, the

1 This appears to be the meaning here of amat zak garsaké,
but the whole sentence is a fair sample of D4d-sparam’s most
involved style of writing. By feeding the black musk animal with
snakes the effect of a snake-bite, experienced by the feeder, is
supposed to be neutralized.

SELECTIONS OF ZAD-SPARAM, IX, 20--Χ, 5. 182

pure propitious liturgy (mA4nsarspend), as heard
from Gayémard; and Adharmazd, in pure medita-
tion, considered that which is good and righteous-
ness as destruction of the fiend (drfig6). 2. And
when he (Gayémard) passed away eight kinds of
mineral of a metallic character arose from zs
various members; they are gold, silver, iron, brass,
tin, lead, quicksilver (€vginak6), and adamant; and
on account of the perfection of gold it is produced
from the life and seed.

3. Spendarmad received the gold of the dead
G4ydémard?, and it was forty years in the earth. 4.
At the end of the forty years, zz the manner of a
Rivas-plant, Mashya azd Mashydi? came up, and,
one joined to the other, weve of like stature and
mutually adapted*; and its middle, on which a glory
came, through their like stature‘, was such that it
was not clear which is the male and which the
female, and which is the one with the glory which
Atharmazd created. 5. This is that glory for which
man is, indeed, created, as it is thus said in revela-

1 Compare Bund. XV, 1.

2 The MS. has Mash4i Mashayé, but see Bund. XV, 6. The
Avesta forms were probably mashya mashy di (or mashyé), which
are regular nominatives dual, masculine and feminine, of mashya,
‘mortal,’ and indicate that they were usually coupled together in
some part of the Avesta which is no longer extant. P4zand
writers have found it easy to read Mashyanf instead of Mashyéf.

> Reading ham-basnd ham-dakhik, but whether this is more
likely to be the original reading than the ham-badisn va ham-
dasak of Bund. XV, 2, is doubtful. The last epithet here might
also be read ham-sabik, ‘having the same shirt,’ but this is an
improbable meaning.

* It is evident that ham-bandisnth, ‘mutual connection,’ in
accordance with Bund. XV, 3, would be preferable to the ham-
basndih, ‘like stature,’ of this text.

184 APPENDIX TO THE BUNDAHIS.

tion: ‘Which existed before, the glory’ or the
body?’ And Adharmazd spoke thus: ‘The glory
was created by me before ; afterwards, for him who
is created, the glory is given a body so that it may
produce activity, and its body is created only for
activity. 6. And, afterwards, they changed from
the shape of a plant into the shape of man?, ad the
glory went spiritually into them.

CuapTerR XI.

1. As he (Aharman) came seventhly to fire, which
was all together agazns¢t him, the fire separated into
five kinds*, which are called the Propitious, the
Good diffuser, the Adrv4ztst, the VAztst, amd the
Supremely-denefiteng. 2. And it produced the Pro-
pitious fire itself in heaven (garédm4n); its mani-
festation is in the fire which is burning on the
earth, and its propitiousness is this, that all the
kinds are of its nature. 3. Zhe Good diffuser is that
which is in men and animals‘, and its business con-
sists in the digestion of the food, the sleeping of the

1 The old word nismé, ‘soul’ (see Bund. XV, 3, 4), has become
corrupted here (by the omission of the initial stroke) into gadman,
‘glory.’ This corruption may be due either to Dad-sparam not
understanding the word (in which case the Bundahis must have
been an old book in his time), or else to some later copyist con-
founding the old word for ‘soul’ with the better-known ‘glory’
of the Iranian sovereigns.

3. Bund. XV, 5.

8 Bund. XVII, τ. Three of the Avesta names are here trans-
lated, the first two being the Spénist and Vohu-fryan, which are
the fifth and second in the Bundahis, and the fifth being the Berezi-
savang, which is the first in the Bundahis.

* See Bund. XVII, 2.

SELECTIONS OF ZAD-SPARAM, X, 6--ΧΙ, 7. 185

body, aad the brightening of the eyes. 4. The
Aftrv4ztst is that which is in plants, in whose seed
2} is formed, and its business comszs¢s in piercing the
earth, warming the chilled water! and producing the
qualities and fragrance of plants and blossoms there-
from, and elaborating the ripened produce into
many fruits. 5. And the Vaztst is that which has
its motion in a cloud, and its business comszsts in
destroying the atmospheric gloom and darkness, and
making the thickness of the atmosphere fine and
propitious in quality, sifting the hail, moderately
warming the water which the cloud holds, and
making sultry weather showery. 6. The Supremely-
benefiting, like the sky, is that glory whose lodg-
ment is in the Behr4m fire?, as the master of the
house is over the house, axa whose propitious
power arises from the growing brightness of the
fire, the blazing forth in® the purity of the place, the
praise of God (yazd4n3), and the practice of good
works. 7. And its business is ¢ha¢ it struggles with
the spiritual fiend, it watches the forms of the
witches—who walk up from the river‘, wear woven
clothing, disturb the luminaries by the concealment
of stench, avd by witchcraft injure the creatures—
and the occurrences of destruction, burning, and cele-
bration of witchcraft, especially at night; being an
assistant of Srésh the righteous.

1 Reading may4-i afsardinidd τᾷ [ἀπ instead of the seem-
ingly unmeaning may4 asardintd6 ἃ [από of the MS.

3 The Verehrand 4t4sh, or sacred fire of the fire-temples.

* Reading pavan instead of bar4 (see p. 176, note 5).

* Or ‘sea’ (darfy4vd). This long-winded sentence is more
involved and obscure in the original than in the translation,

186 ᾿ APPENDIX TO THE BUNDAHIS.

8. And in the beginning of the creation? the whole
earth was delivered over into the guardianship of
the sublime Frébak fire, the mighty Gdsnasp fire,
and the beneficial Barzin-Mitré fire 2, witch are like
priest, warrior, and husbandman. 9. The place of
the fire Frébak was formed om the Gadman-hémand
(‘glorious’) mountain in Khv4rizem’, the fire Gds-
nasp was on the Asnavand mountain in Atar6-patak4n,
and the fire Birzitn-Mitré on the Révand mountain
which is in the Ridge of VistAsp, and its material
manifestation in the world was the most complete.

10. In the reign of Héshang‘, when men were
continually going forth to the other regions (késh-
var) on the ox Srfvé δ, one night, half-way, while
admiring the fires, the fire-stands which were pre-
pared in three places on the back of the ox, avd in
which the fire was, fell into the sea, and the sub-
stance of that one great fire which was manifest, is
divided into three, and they established ἐξ on the
three fire-stands, and it became itself three glories
whose lodgments are in the Frébak fire, the
Gdsnasp fire, and the Barztn-Mitré 5.

1 Literally, ‘ creature.’

3 The epithets of these three sacred fires are, respectively,
varg4n, tagtké, and pfir-sfid6 in Pahlavi.

® See Bund. XVII, 5, 7, 8.

4 Bund. XVII, 4 says, ‘in the reign of Takhmérup,’ his
successor.

δ Sarsaok or Srisaok in the Bundahis,

* The remainder of ‘the sayings of Z4d-sparam, about the
meeting of the beneficent spirit and the evil spirit,’ have no
special reference to the Bundahis. They treat of the following
matters :—

The coming of the religion, beginning in the time of Fré-
styav and M4nfsMhar, with an anecdote of K4i-Qs and the hero
Srité (Av. Thrita). The manifestation of the glory of Zaratist

SELECTIONS OF ZAD-SPARAM, XI, 8--10. 187

before his birth. The begetting of Zaratist through the drinking
of hém-juice and cow’s milk infused, respectively, with his guardian
spirit and glory, as declared in the manuscript on ‘the guidance
of worship.’ The connection of Zaratfist with Afharmazd, traced
back through his genealogy as far as Gayémard. The persistent
endeavours of the fiends to destroy Zaratfist at the time of his birth,
and how they were frustrated. His receiving the religion from
Afiharmazd, with another anecdote of K4i-Qs and Srit6é, and of
Zaratist’s exclamation on coming into the world. The enmity
borne to him by five brothers of the Karapén family, and how it
was frustrated; his own four brothers, and some of his wonderful
deeds. The worthiness of his righteousness ; his compassionate
and liberal nature; his giving up worldly desires; his pity; his
good selection of a wife; and what is most edifying for the soul.
What occurred when he was thirty years old, and his being con-
ducted by the archangel Vohfiman to the assembly of the spirits.
The questions asked by Zarat(st, and Aflharmazd’s replies thereto.
The seven questions he asked of the seven archangels in seven
different places, in the course of one winter. [Westergaard’s MS.
K35 ends in the middle of the second of these questions.]} The
five dispositions of priests, and the ten admonitions. The three
preservatives of religion, with particulars about the Gathas and the
connection of the Ahunavar with the Nasks. Zaratfist’s obtaining
one disciple, Mé¢yék-méh, in the first ten years, and the acceptance
of the religion by Vistasp two years afterwards.

The second of the writings of Z4d-sparam consists of his ‘ say-
ings about the formation of men out of body, life, and soul ;’ and
the third (which is imperfect in all known MSS.) contains his
‘sayings about producing the renovation of she universe.’

Digitized by Google

BAHMAN YAST,

OR.
ZAND-I VOHUMAN YASNO,

OF WHICH ZAND, OR COMMENTARY,

THIS WORK SEEMS TO BE AN EPITOME.

OBSERVATIONS.

1-5. (The same as on p. 2.)

6. Abbreviations used are:—Av. for Avesta. Bund. for Bun-
dahis, as translated in this volume. δά. for D4distan-i Dinfk.
Gr. for Greek. Haug’s Essays, for Essays on the Sacred Language,
Writings, and Religion of the Parsis, by Martin Haug, 2nd edition.
Huz. for Huzvris. Pahl. for Pahlavi. Paz. for Pazand. Pers.
. for Persian. Sans. for Sanskrit. Sls. for Shayast 14-shAyast, as
translated in this volume. SZS. for Selections of Z4d-sparam, as
translated in this volume. Vend. for Vendfd4d, ed. Spiegel. Yas.
for Yasna, ed. Spiegel. Yt. for Yast, ed. Westergaard.

4. The manuscripts mentioned in the notes are :—

K2o0 (about goo years old), No. 20 in the University Library at
Kopenhagen.

Pz. MSS. (modern), No. 22 of the Haug Collection in the State
Library at Munich, and a copy of one in the library of the high-
priest of the Parsis at Bombay.

Pers. version (composed a.p. 1496, copied a.p. 1679) in a
Rivayat MS., No. 29 of the University Library at Bombay.

BAHMAN YAST.

Cuapter I.

o. May the gratification of the creator Adhar-
mazd, the beneficent, the developer, the splendid,
and glorious, and the benediction of the archangels,
which constitute the pure, good religion of the Maz-
dayasnians, de vigour of body, long life, and pros-
perous wealth for him whose writing I am}.

1. As? it is declared by the Stidgar Vask* that

1 Or, possibly, ‘for whom I am written,’ the meaning of mfin
yektibinfhém being not quite clear. In fact, the construction
of the whole of this initial benediction is rather obscure.

* It is possible that this is to be read in connection with Chap.
II, 1, with the meaning that ‘as it is declared by the Stadgar ask
that Zaratist asked for immortality from Afharmazd, so in the
Vohfiman Yast commentary it is declared that he asked for it a
second time.’ This introductory chapter is altogether omitted in
both the Paz. MSS. which have been examined, but it is given in
the Pers. version. It is also omitted in the epitome of the Bahman
Yast contained in the Dabistén (see Shea’s translation, vol. i.
pp. 264-271).

5 This was the first nask or ‘book’ of the complete Mazdayas-
nian literature, according to the Dinkard, which calls it Sid¢kar;
but according to the Dinf-vagarkard and the Rivayats it was the
second nask, called StQdgar or IstQdgar. For its contents, as
given by the Dinf-vagarkard (which agrees with the account in the
Rivayats), see Haug’s Essays, p. 126. In the Dinkard, besides
a short description of this Nask, given in the eighth book, there is
also a detailed account of the contents of each of its fargards, or
chapters, occupying twenty-five quarto pages of twenty-two lines
each, in the ninth book. From this detailed statement it appears

192 BAHMAN YAST.

Zaratist asked for immortality from Adharmazd,
then Adharmazd displayed the omniscient wisdom
to Zaratist, and through it he beheld the root of a
tree, on which were four branches, one golden, one
of silver, one of steel, and one was mixed up with
iron. 2. Thereupon he reflected in this way, that
this was seen in a dream, and when he arose from
sleep Zaratdst spoke thus: ‘Lord of the spirits and
earthly existences! it appears that I saw the root of
‘a tree, on which were four branches.’

3. Adharmazd spoke to Zaratdst the Spitaman?
thus: ‘That root of a tree which thou sawest, and
those four branches, are the four periods which w/¢

that the passage mentioned here, in the text, constituted the
seventh fargard of the Nask, the contents of which are detailed as
follows :—

‘The seventh fargard, TA-ve-raté (Av. t4 ve urvat&, Yas. XXXI,
1), is about the exhibition to Zaratfist of the nature of the four
periods in the Zaratfstian millennium (hazangr6k zim, “thousand
winters”). First, the golden, that in which Afharmazd displayed
the religion to Zarat(st. Second, the silver, that in which Vist&sp
received the religion from Zarat(st. Third, the steel, the period
within which the organizer of righteousness, Ataré-pad son of Mar-
spend, was born. Fourth, the period mingled with iron is this,
in which is much propagation of the authority of the apostate and
other villains (sarftar4nd), along with destruction of the reign
of religion, the weakening of every kind of goodness and virtue,
and the departure of honour and wisdom from the countries of
Tran. In the same period is a recital of the many perplexities and
torments of the period for that desire (girayth) of the life of the
good which consists in seemliness. Perfect is the excellence of
righteousness (Av. ashem νομῇ vahistem ast, Yas. XXVII,
14, W.).

If this be a correct account of the contents of this fargard, the
writer was evidently consulting a Pahlavi version of the Nask,
composed during the later Sasanian times.

1 Generally understood to mean ‘ descendant of Spitama,’ who
was his ancestor in the ninth generation (see Bund. XXXII, 1).

CHAPTER I, 2-6. 193

come. 4. That of gold is when I and thou con-
verse, and King Vistasp shall accept the religion,
and shall demolish the figures of the demons, dz
they themselves remain for! . . . concealed pro-
ceedings. 5. And that of silver is the reign of
Ardakhshir? the Kayan king (Kat shah), and that
of steel is the reign of the glerified (andshak-
riban) Khdsré son of Κάνδα 5, and that which was
mixed-with iron is the evil sovereignty of the de-
mons with dishevelled hair‘ of the race of Wrath °,
and when it is the end of the tenth hundredth
winter (sat6é zim) of thy millennium, O Zaratdst
the Spitaman!’

6. It is declared in the commentary (zand)® of
the Vohtman Yast, Horvadad Yast, and Astad Yast

? A word is lost here in K2o and does not occur in the other
copies and versions, nor can it be supplied from the similar phrase
in Chap. II, 16. The meaning of the sentence appears to be
that Vistésp destroyed the idols, but the demons they represented
still remained, in a spiritual state, to produce evil.

5. See Chap. II, 17.

* Khusr6é Néshirvan son of Qub&d, in modern Persian, who
reigned in a.p. 531-579. Kévad is usually written Kavad.

4 The epithet vig4rd-vars may also mean ‘ dressed-hair,’ but
the term in the text is the more probable, as the Persian version
translates it by kush4dah mui, ‘ uncovered hair.’ That it is not
a name, as assumed by Spiegel, appears clearly from the further
details given in Chap. II, 25.

δ Or, ‘the progeny of Aéshm,’ the demon. Wrath is not to be
understood here in its abstract sense, but is personified as a demon.
It is uncertain whether the remainder of this sentence belongs to
this § or the next.

* If there were any doubt about zand meaning the Pahlavi
translation, this passage would be important, as the Avesta of the
Horvadad (Khord4d) and Ast&d Yasts is still extant, but contains
nothing about the heretic Mazdik or Mazdak (see Chap. II, 21).
No Avesta of the Vohfiman Yast is now known.

[5] ο

wl?

Vv

194 BAHMAN YAST.

that, during this time, the accursed Mazdik son of
Bamdad, who is opposed to the religion, comes into
notice, and is to cause disturbance among those in
the religion of God (yazd4n). 7. And he, the
glorified oxe!, summoned Khisré son of Mah-dad
and D&ad-Adharmazd of Nishapfr, who were high-
priests of Ataré-patakAn, and Ataré-frdbag the un-
deceitful (akadb4), Ataré-pad, Atard-Mitré, and
Bakht-Afrid to A’s presence, and he demanded of
them a promise?, thus: ‘Do not keep these Yasts
in concealment, azd do not teach the commentary
except among your relations®.’ 8. Ad they made
the promise unto Khdsré.

Cuapter II.

1. In the Vohtman Yast commentary (zand) it is
declared‘ that Zaratist asked for immortality from

1 That is, Khusr6 Néshirvin. As the names of his priests and
councillors stand in K2o they can hardly be otherwise distributed
than they are in the text, but the correctness of the MS. is open to
suspicion. D4d-Afharmazd was a commentator who is quoted in
Chap. III, 16, and in the Pahl. Yas. XI, 22; Atar6-fréb4g was
another commentator mentioned in Sls. I, 3; and Ataré-pad and
Bakht-afrid are names well known in Pahlavi literature, the former
having been borne by more than one individual (see Sls. I, 3, 4).

* The Pers. version says nothing about this promise, but states
that Khfisr6 sent a message to the accursed Mazdak, requiring
him to reply to the questions of this priestly assembly on pain of
death, to which he assented, and he was asked ten religious
questions, but was unable to answer one; so the king put him
to death immediately.

* A similar prohibition, addressed to Zaratfst, as regards the
Avesta text, is actually found in the Horvadad Yt. το.

4 This seems to imply that this text is not the commentary

CHAPTER I, 7—II, 3. 195

Atharmazd a second time, avd spoke thus: ‘I am
Zaratdst, more righteous and more efficient among
these thy creatures, O creator! when ‘hou shalt
make me* immortal, as the tree opposed to harm %,
and Gépatshah, Gést-i Fry4n, azd Kitrdk-miy4n
son of Vistésp, who is Péshyétant, were made®. 2.
When thou shalt make me immortal they in thy
good religion wz// believe that the upholder of
religion, who receives from Adharmazd his pure and
good religion of the Mazdayasnians, will become
immortal; then those men wd believe in thy good
religion.’

3. Adharmazd ἐῤόϊεῖ thus: ‘When I shall make
thee immortal, O Zaratdst the Spitaman! then Tar-i
Brddarvash the Karap® will become immortal, and

itself, but merely an epitome of it. The Paz. MSS. which have been
examined, begin with this chapter.

1 Or, ‘when I shall decome;’ the verb is omitted by mistake in
K2o.

2 Three of these immortals are mentioned in Bund. XXIX, 5,
and Gést-i Fry4n is included in a similar enumeration in D4d.
(Reply 89). The tale of Gést-i Fryan (Av. Y6ist6 γὸ Fryananim,
of ΓΝ Yt. 81 and Fravardin Yt. 120) has been published with
‘The Book of Ard4-Viraf,’ ed. Hoshangji and Haug.

8 Or, ‘became ;’ most of this verb is torn off in K2o.

4 The verb is placed before its nominative in the Pahlavi text,
both here and in most similar sentences, which is an imitation of
the Avesta, due probably to the text being originally translated
from an Avesta book now lost, or, at any rate, to its author’s wish
that it might appear to be so translated. In such cases of inverted
construction, when the verb is in a past tense, the Pahlavi idiom
often requires a pronominal suffix, corresponding to the nominative,
to be added to the first word in the sentence; thus, giftés Aahar-
mazd, or αἴας gift Afharmazd, does not mean ‘ Afharmazd
spoke to him (or said it),’ but merely ‘AQlharmazd spoke’ (lit. ‘it was
said by him, AGharmazd’).

5 According to an untranslated passage in the Selections of
ZAd-sparam, mentioned in the note on p. 187, this is the name of

Ο 2

196 BAHMAN YAST.

when Tdr-i Bradarvash the Karap shall become
immortal the resurrection avd future existence are
not possible.’

4. Zaratist seemed uneasy about z¢ in Azs mind!;
and Atharmazd, through the wisdom of omniscience,
knew what was thought by Zaratdst the Spitdman
with the righteous spirit, and he? took hold of
Zaratist’s hand. 5. And he, Atharmazd the pro-
pitious spirit, creator of the material world, the
righteous ove, even he put the omniscient wisdom,
in the shape of water, on the hand of Zaratdst, and
said to him thus: ‘ Devour it.’

one of the five brothers in the Karap4n family of sorcerers, who
were enemies of Zaratfist during his childhood. Their names, as
written in SZS., may be read as follows, ‘Bradarvakhsh, Bradr6yisnd,
Tor Bragrésh, Azind, and Nasm,’ and the first is also called‘ Tr-i
Bradarvakhsh ;’ they are described as descendants of the sister of
Manfsffhar. In the seventh book of the Dinkard a wizard, who
endeavours to injure Zarat(st in his childhood, is called ‘ Tfr-i
Br&drék-résh, the Karapé,’ and was probably the third brother,
whose name (thus corrected) indicates brdthr6-raésha as its Avesta
form. Karap or Karap4n in all these passages is evidently the
name of a family or caste, probably the Av. karapané which Haug
translates by ‘ performers of (idolatrous) sacrificial rites,’ in connec-
tion with Sans. kalpa, ‘ceremonial ritual’ (see Haug’s Essays,
pp. 289-291).

1 K2o has ‘among the spirits ;’ the word minisn having become
main6dk4n by the insertion of an extra stroke.

* Reading afas instead of minas (Huz. of agas, ‘from or by
him,’ which is written with the same letters as afas, ‘and by him’),
not only here, but also in §§ 5, 7,9. The copyist of K2o was evi-
dently not aware that afas is a conjunctive form, but confounded
it with the prepositional form agas, as most Parsis and some Euro-
pean scholars do still. The Sasanian inscriptions confirm the
reading αἴας for the conjunctive form; and Nérydsang, the learned
Parsi translator of Pahlavi texts into Pazand and Sanskrit some
four centuries ago, was aware of the difference between the two
forms, as he transcribes them correctly into Paz. vas and azas.

CHAPTER II, 4-12. 197

6. And Zaratdst devoured some of it; thereby the
omniscient wisdom was intermingled with Zaratdst,
and seven days and nights Zaratist was in the
wisdom of Adharmazd. 7. And Zaratdst beheld the
men and cattle in the seven regions of the earth,
where the many fibres of hair of every one are, and
whereunto the end of each fibre holds on the back.
8. And he beheld whatever trees and shrubs ¢here
were, and how many roots of plants were in the
earth of Spendarmad, where and how they had
grown, and where they were mingled.

9. And the seventh day and night he (Adhar-
mazd) took back the omniscient wisdom from
Zaratist, and Zaratdst reflected in this way, that
I have seen z¢ in a pleasant dream produced by
Adharmazd, amd 1 am not surfeited with the dream.
10. And he took both hands, rubbed his body
(kerp) again, axd spoke: thus: “1 have slept a long
time, azd am not surfeited with this pleasant dream
produced by Adharmazd.’

11. Adharmazd said to the righteous Zaratdst
thus: ‘What was seen in the pleasant dream pro-
duced by Adharmazd ?’

12. Zarattist spoke thus: ‘O Afharmazd, propi-
tious spirit! creator of the material world, righteous
creator! I have seen a celebrity (khunid) with
much wealth, whose soul, infamous in the body, was
hungry (gurs)? and jaundiced and in hell, and he did
not seem to me exalted; and I saw a beggar with
no wealth and helpless, and his soul was thriving
(farpth) in paradise, and* he seemed to me exalted.

1 This verb is omitted in K2o by mistake.
3 Or else ‘dirty,’
8. Reading afam instead of minam, both here and in ὃ 14; the

198 BAHMAN YAST.

13. [And I saw a wealthy maz without children, and
he did not seem to me exalted;]! and I saw a
pauper with many children, and he seemed to me
exalted. 14. And I saw a tree on which were seven
branches, one golden, one of silver, one brazen, one
of copper, [one of tin]?, one of steel, and one was
mixed up with iron.’

15. Adharmazd spoke thus: ‘O Zaratfst the
Spitam4n! this is what I say beforehand, the one
tree which thou sawest is the world which I, Adhar-
mazd, created; and those seven branches thou
sawest are the seven periods which w// come.
16. And that which was golden is the reign of King
Vistasp, when I and thou converse about religion,
and Vistasp shall accept that religion and shall
demolish the figures of the demons, and the demons
desist from demonstration into concealed proceed-
ings; Aharman and the demons rush back to dark-
ness, and care for water, fire, plants, and the earth
of Spendarmad? becomes apparent. 17. And that
which was of silver* is the reign of Ardashir® the

copyist of Kzo having confounded these two words, like those
mentioned in the note on § 4.

1 The passage in brackets is omitted in K2o0, but is supplied
from the Paz. MSS., being evidently necessary to complete the
contrast. It occurs also in the Pers. version.

? Supplied from the Paz. and Pers. versions, being omitted here
in K2o, though occurring in § 20.

5 The female archangel who has charge of the earth (see Bund.
I, 26).

“Τῆς Paz. MSS. omit the description of the silver age.

5 Usually identified with Artaxerxes Longimanus, but his long
reign of 112 years may include most of the Achzemenian sovereigns
down to Artaxerxes Mnemon, several of whom are called Aha-
suerus or Artaxerxes in the biblical books of Ezra and Esther. See
Bund. XXXI, 30, XXXIV, 8.

CHAPTER II, 13-|0. 199

Kay4n (Kat), whom! they call VohQman son of
Spend-d4d?, who is he who separates the demons
from men, scatters ‘hem about, and makes the reli-
gion current zz the whole world. 18. And that
which was brazen? is the reign of Ardakhshir ‘+, the
arranger and restorer of the world, and that of King
Shahpdr, when he arranges the world which I,
Atharmazd, created ; he makes happiness (bikhta-
kih)® prevalent in the boundaries of the world, and
goodness shall become manifest; and Ataré-p4d of
triumphant destiny, the restorer of the true religion,
with the prepared brass*, brings this religion, to- |
gether with the transgressors, back to the truth.
19. And that which was of copper is the reign of
the Askanian king’, who removes from the world

1 Reading mfin, ‘whom,’ instead of amat, ‘ when’ (see the note
on Bund. I, 7).

* Contracted here into Spendad, as it is also in Bund. XXXIV, 8
in the old MSS. This name of the king is corrupted into Bahman
son of Isfendiy&r in the Shahn4mah.

5 This brazen age is evidently out of its proper chronological
order. The Pazand and Persian versions correct this blunder by
describing the copper age before the brazen one here, but they
place the brazen branch before the copper one in § 14, so it is
doubtful how the text stood originally.

‘ Artakhshatar son of Paépakf and Shahpfiharf son of Artakh-
shatar are the Sasanian forms of the names of the first two
monarchs (A.D. 226-271) of the Sasanian dynasty, whose reigns
constitute this brazen age.

5 Literally, ‘deliverance from siz’ or ‘salvation’ by one’s own
good works, and, therefore, not in a Christian sense.

* Referring to the ordeal of pouring molten brass on his chest,
undergone by Atar6-p4d son of Maraspend, high-priest and prime
minister of Shapfir I, for the purpose of proving the truth of his
religion to those who doubted it.

7 It is uncertain which of the Askanian sovereigns is meant, or
whether several of the dynasty may not be referred to. The Greek

200 ΒΑΗ͂ΜΑΝ YAST.

the heterodoxy (gavid-rastakth) which existed,
and the wicked Akandgar-i Kilisy4kih? is utterly
destroyed by this religion, azd goes unseen and
unknown from the world. 20. And that which was
of tin is the reign of King Vahrém Gér?, when he

successors of Alexander were subdued in Persia by Ask (Arsaces I),
who defeated Seleucus Callinicus about B.c. 236. But the third
book of the Dinkard (in a passage quoted by Haug in his Essay on
the Pahlavi Language) mentions Valkhas (Vologeses) the Askanian
as collecting the Avesta and Zand, and encouraging the Mazda-
yasnian religion. This Valkhas was probably Vologeses I, a con-
temporary of Nero, as shown by Darmesteter in the introduction
to his translation of the Vendidad.

11 am indebted to Professor J. Darmesteter for pointing out
that Néryésang, in his Sanskrit translation of Yas. IX, 75, explains
Kalasiy&k& as ‘those whose faith is the Christian religion ; the
original Pahlavi word in the oldest MSS. is Kilisdyatk, altogether
a misunderstanding of the Avesta name Keresani, which it trans-
lates, but sufficiently near the name in our text to warrant the
assumption that Néryésang would have translated Kilisyakih by
‘Christianity ;’ literally it means ‘ecclesiasticism, or the church
religion’ (from Pers. kilisy4, Gr. ἐκκλησία). Akandgar is probably
a miswriting of Alaksandar or Sikandar; though Darmesteter
suggests that Skandgar (Av. skevdé-kara, Pers. sikandgar),
‘ causer of destruction,’ would be an appropriate punning title for
Alexander from a Persian point of view. The anachronisms
involved in making Alexander the Great a Christian, conquered by
an Ask4nian king, are not more startling than the usual Pahlavi
statement that he was a Roman. To a Persian in Sasanian times
Alexander was the representative of an invading enemy which had
come from the countries occupied, in those times, by the eastern
empire of the Christian Romans, which enemy had been subdued
in Persia by the Askénian dynasty ; and such information would
naturally lead to the anachronisms just mentioned. The name
Kilisyaékih is again used, in Chap. III, 3, 5, 8, to denote some
Christian enemy.

® This Sasanian monarch (a.p. 420-439), after considerable
provocation, revived the persecution of the heretics and foreign
creeds which had been tolerated by his predecessor, and this
conduct naturally endeared him to the priesthood.

CHAPTER II, 20--24. 201

makes the sight?! of the spirit of pleasure manifest,
and Aharman with the wizards rushes back to dark-
ness and gloom. 21. And that which was of steel is
the reign of King Khdsré son of Kévad?, when he
keeps away from this religion the accursed Mazdik®,
son of Bamdad, who remains opposed to the religion
along with the heterodox. 22. And that which was
mixed with iron [is the reign of the demons with
dishevelled hair* of the race of Wrath, when it is
the end of the tenth hundredth winter of thy mil-
lennium], O Zaratast the Spitdman !’

23. Zarattst said thus: ‘Creator of the material
world! O propitious spirit! what token would you
give of the tenth hundredth winter ?’

24. Adharmazd spoke thus: ‘Righteous Zaratist!
I wet? make ἐξ clear: the token that it is the end of
thy millennium, and the most evil ‘period is coming,
is ¢hat a hundred kinds, a thousand kinds, a myriad
of kinds of demons with dishevelled hair, of the

1 Reading véndp (Pers. bfn4b), but it may be va dav4g, in
which case the phrase must be translated as follows: ‘ when he
makes the spirit of pleasure and joy manifest.’

* See Chap. I, 5. The characteristic of the steel age, like that
of the tin one, was the persecution of heretics who had been
tolerated by the reigning monarch’s predecessor.

δ᾽ Generally written Mazdak, a heretic whose teaching was very
popular in the time of King Kévad (or Kavad, a.p. 487-531).
His doctrine appears to have been extreme socialism built upon a
Mazdayasnian foundation. He was put to death by Khisré I, as
hinted in the text. It is remarkable that none of the successors of
Khfsré Néshirvan are mentioned in the Bahman Yast, so that a
Parsi, who even did not believe in the verbal inspiration of the book,
might possibly consider the remainder of it as strictly prophetical.

4“ The passage in brackets is omitted in K20 by mistake, and is
here supplied from Chap. I, 5, in accordance with the Paz. and
Pers. versions,

202 BAHMAN YAST.

race of Wrath, rush into the country of Iran (Airan
shatr6) from the direction of the east!, which as
an inferior race and race of Wrath. 25. They have
uplifted banners, they slay those living in the world?,
they have ¢hery hair dishevelled on the back, and
they are mostly a small and inferior (nitfim) race,
forward in destroying the strong doer; O Zaratdst
the Spitim4n! the race of Wrath is miscreated (vi-
shd@) and its origin is not manifest. 26. Through |
witchcraft they rush into these countries of Iran
which I, Aftharmazd, created, since they burn and
damage many things; and the house of the house-
owner, the land of the land-digger, prosperity, nobi-
lity, sovereignty, religion’, truth, agreement, security,
enjoyment, and every characteristic which I, Adhar-
mazd, created, this pure religion of the Mazda-
yasnians, and the fire of V4hraém, which is set in
the appointed place, encounter annihilation, and the
direst destruction and trouble will come into notice.
27. And that which is a great district will become
a town; that which is a great town, a village; that

1 Or ‘of Khardsén.’ It is difficult to identify these demons
with the Arabs, who came from the west, though a dweller in
Kirm4n might imagine that they came from Khfrasan. In fact,
hardly any of the numerous details which follow, except their long-
continued rule, apply exclusively to Muhammadans. It appears,
moreover, from’ ὃ 50 and Chap. III, 8, that these demons are
intended for Tfrks, that is, invaders from Turkistan, who would
naturally come from the east into Persia.

3 Reading géhan-zivo zektelfind, but the beginning of the
latter word is torn off in Κὶ2ο, and the other versions have no
equivalent phrase. The Pazand substitutes the phrase ‘black
banners and black garments.’

* This word, being torn off in K2o0, is supplied from the Paz.
MSS.

CHAPTER II, 25-21. 203

which is a great village, a family; and that which is
a [great]! family, a single threshold. 28. O Zaratdst
the Spitaman! they will lead these Iranian countries
of Adharmazd into a desire for evil, ἐμέο tyranny
and misgovernment, those demons with dishevelled
hair who are deceivers, so that what they say they
do not do, and they are of a vile religion, so that
what they do not say they do. 29. And their assist-
ance and promise have no sincerity, there is no
law, they preserve no security, and on the support
they provide no one relies; with deceit, rapacity,
and misgovernment they will devastate these my
Iranian countries, who am Atharmazd.

30. ‘And at that time, O Zaratdst the Spitaman!
all men will become deceivers, great friends will
become of different parties, and respect, affection,
hope’, and regard for the soul will depart from the
world; the affection of the father will depart from
the son; and ¢hat of the brother from 42s brother ;
the son-in-law wi become a beggar (kidyak or
kasik) from his father-in-law ὃ, and the mother will
be parted and estranged from the daughter.

31. ‘When it is the end of thy tenth hundredth
winter, O Zaratdst the Spitaman! the sun is more
unseen and more spotted (vasangtar); the year,
month, and day are shorter; and the earth of Spen-
darmad is more barren, and fuller of highway-

1 This word is omitted in K2zo, but supplied from the PAazand.
The whole section is omitted in the Pers. version.

? This word, being torn off in Κὶ 2ο, is doubtfully supplied from
the Pers. paraphrase. The Paz. MSS. omit §§ 30-32.

° Or, perhaps, ‘ parents-in-law;’ the original is khsrfiné,
followed by some word (probably nafsman) which is torn off in
Κ2ο. The Pers. version gives no equivalent phrase.

204 BAHMAN YAST.

men'; and the crop will not yield the seed, so that
of the crop of the corn-fields in ten cases seven will
diminish and three? will increase, and that which
increases does not become ripe*; and vegetation,
trees, and shrubs will diminish; when one shall take
a hundred, ninety will diminish and ten will increase,
and that which increases gives no pleasure and
flavour. 32. And men are born smaller, and their
skill and strength are less; they become more de-
ceitful and more given to vile practices; they have
no gratitude and respect for bread and salt, and they
have no affection for their country (désak).

33. ‘And in that most evil time a boundary has
most disrespect‘ where it is the property of a suf-
fering man of religion; gifts are few among their
deeds, and duties and good works proceed but little
from their hands; and sectarians of all kinds are
seeking mischief for them®. 34. And all the world
will be burying azd clothing the dead, and burying
the dead and washing the dead w// de by law; the
burning, bringing to water and fire, and eating of
dead matter they practise by law and do not abstain
from. 35. They recount largely about duties and
good works, and pursue wickedness and the road to
hell; and through the iniquity, cajolery, and craving
of wrath and avarice they rush to hell.

36. ‘And in that perplexing time, O Zaratdst the

’ Or, ‘tax-collectors;’ Pahl. tangtar va r4s-vanagtar.

? In K2o ‘va 3’ is corrupted into the very similar va vai,
‘and a portion.’

$ Literally, ‘ white.’

* Reading an4zarm instead of han& 4zarm.

5 That is, for the Iranians in general, who are the ‘they’ in
δὲ 32-35. :

CHAPTER II, 22--26. 205

Spitaman!—the reign of Wrath with infuriate spear!
and the demon with dishevelled hair, of the race of
Wrath,—the meanest slaves walk forth with the
authority of nobles of the land; and the religious,
who wear sacred thread-girdles on the waist, are
then not able éo ferform their ablution (padiyazth),
for in those last times dead matter and bodily refuse
become so abundant, that oe who shall set step to
step walks upon dead matter; or when he washes
in the barashnfm ceremony, and puts down a foot
from the stone seat (magh)*, he walks on dead
matter; or when he arranges the sacred twigs (bare-
sém) and consecrates the sacred cakes (drén6) in
their corpse-chamber (η 4581 katak)? it is allowable.

‘The Av. Aéshmé khrvfdrus, ‘Aéshma the impetuous
assailant’ (see Bund. XXVIII, 15-17); this demon’s Pahlavi
epithet is partly a transcription, and partly a paraphrase of the
Avesta term.

* According to Dasttr Hoshangji (Zand-Pahlavi Glossary, p. 65)
the term magh is now applied to the stones on which the person
undergoing purification has to squat during ablution in the barash-
nfim ceremony. Originally, however, Av. magha appears to have
meant a shallow hole dug in the earth, near or over which the
person squatted upon a seat, either of stone or some other hard
material (see Vend. IX). The term for the hole was probably
extended to the whole arrangement, including the seat, which
latter has thus acquired the name of magh, although magh and
maghAk still mean ‘a channel or pit’ in Persian.

5 The Av. kata of Vend.V, 36-40; a special chamber for the
temporary reception of the corpse, when it was impossible to
remove it at once to the dakhma, owing to the inclemency of
the weather. It should be large enough for standing upright, and
for stretching out the feet and hands, without touching either walls
or ceiling ; that is, not less than six feet cube. The text means
that those times will be so distressing, that it will be considered
lawful to perform the sacred ceremonies even in a place of such
concentrated impurity as a dead-house not actually occupied by
a corpse.

206 BAHMAN YAST.

37. Or, in those last times, it becomes allowable to
perform a ceremonial (yazisn) with two men, so that
this religion may not come to nothing and collapse’;
there w7// be only one in a hundred, in a thousand,
in a myriad, who believes in this religion, and even
he does nothing of it though z¢ de a duty?; and the
fire of V4hram, which will come to nothing and
collapse, fad/s off from a thousand to one care-taker,
and even he does not supply it properly with fire-
wood and incense; or when a man, who has per-
formed worship and does not know the Nirangistan*
(‘code of religious formulas’), shall kindle 2¢ with
good intentions, it is allowable.
38. ‘ Honourable‘ wealth will all proceed to those
of perverted faith (kévid-késh4n); it comes to the
transgressors, and virtuous doers of good works,
from the families of noblemen even unto the priests
(mé6g-mard4n), remain running about uncovered ;
the lower orders take in marriage the daughters
of nobles, grandees, and priests; and the nobles,
grandees, and priests come to destitution and bon-
dage. 39. The misfortunes of the ignoble will over-
take greatness and authority, and the helpless and
ignoble will come to the foremost place avd advance-
ment; the words of the upholders of religion, and
the seal and decision of a just judge will become the

1 The Paz. MSS. add, ‘ and helplessness.’

2 The Paz. MSS. add, ‘and the prayers and ceremonies that
he orders of priests and disciples they do not fulfil.’

® The name of a work which treats of various ceremonial details,
and appears to be a portion of the Pahlavi translation of the seven-
teenth or Hfsparam Nask, containing many Avesta quotations
which are not now to be found elsewhere.

* The Paz. MSS. have misread astr damfk, ‘ underground,’
instead of 4zarmik.

CHAPTER II, 327-41. 207

words of random speakers (andéz6-g6k4n) among
the just azd even the righteous; and the words of
the ignoble and slanderers, of the disreputable and
mockers, and of those of divers opinions they con-
sider true and credible, about which they take! an
oath, although with falsehood, and thereby give
false evidence, and speak falsely and irreverently
about me, Afharmazd. 40. They who bear the
title of priest and disciples wish evil concerning 3
one another; he speaks vice and they look upon
vice; and the antagonism of Aharman and the
demons is much brought on by them; of the sin
which men commit, out of five® sins the priests and
disciples commit three sins, and they become ene-
mies of the good, so that they may thereby speak of
bad faults relating to one another; the ceremonies
they undertake they do not perform, and they have
no fear of hell.

41. ‘And in that tenth hundredth winter, whzch is
the end of thy millennium, O righteous Zaratdst!
all mankind will bind torn hair, disregarding reve-
lation‘, so that a willingly-disposed cloud and a

1 Literally, ‘devour an oath,’ which Persian idiom was occasioned
by the original form of oath consisting in drinking water prepared
in a particular manner, after having invoked all the heavenly
powers to bear witness to the truth of what had been asserted
(see the Safigand-n4mah).

3 Reading rAi instead of 14, ‘not.’ The whole section is omitted
by the Paz. MSS., possibly from politic motives, as the language is
plain enough.

8. The Persian paraphrase has ‘ cight.’

‘ Referring probably to the injunctions regarding cutting the
hair and paring the nails, with all the proper precautions for pre-
venting any fragments of the hair or nails from lying about, as given
in Vend. XVII. One of the penalties for neglecting such precau-
tions is supposed to be a failure of the necessary rains. The

208 BAHMAN YAST.

righteous wind are not able to produce rain in its
proper time and season. 42. And a dark cloud
makes the whole sky night, and the hot wind and
the cold wind arrive, and bring along fruit and seed
of corn, even the rain in its proper time; and it does
not rain, avd that which rains also rains more
noxious creatures than water; and the water of
rivers and springs will diminish, and there will be
no increase. 43. And the beast of burden and ox
and sheep bring forth more painfully’ and awk-
wardly, and acquire less fruitfulness ; and ¢her hair
is coarser and skin thinner; the milk does not in-
crease and has less cream (arbist); the strength
of the labouring ox is less, and the agility of the
swift horse is less, and it carries less in a race.
44. ‘And on the men in that perplexing time,
O Zaratist the Spitaman! who wear the sacred
thread-girdle on the waist, the evil-seeking of mis-
government and much of its false judgment have
come as a wind in which their living is not possible,
and they seek death as a boon; and youths and
children will be apprehensive, and gossiping chitchat
and gladness of heart do not arise among them.
45. And they practise the appointed feasts (gasn6)
of ¢hety ancestors, the propitiation (adséfrid) of
angels, avd the prayers and ceremonies of the season
festivals and guardian spirits, in various places, yet
that which they practise they do not believe in un-
hesitatingly ; they do not give rewards lawfully, and

words anastak din6 can also be translated by ‘despising the
religion.’

1 The word appears to be dardaktar, but is almost illegible in
K2o; it may possibly be k@taktar, ‘more scantily,’ as the P4z.
MSS. have kédaktar bahéd, ‘become smaller.’

CHAPTER II, 42--49. 209

bestow no gifts and alms, and even those [they
bestow]! they repent of again. 46. And even those
“men of the good religion, who have reverenced the
good religion of the Mazdayasnians, proceed in con-
formity with (bar-hamak6 rdbisn) those ways and
customs’, and do not believe their own religion.
47. And the noble, great, and charitable *, who are
the virtuous of their own country and locality, will
depart from their own original place and family‘ as
idolatrous; through want they beg something from
the ignoble and vile, and come to poverty and help-
lessness ; through them® nine in ten of these men
will perish in the northern quarter.

48. ‘Through their way of misrule everything
comes to nothingness and destitution, levity and
infirmity; and the earth of Spendarmad opens z¢s
mouth wide, azd every jewel and metal becomes
exposed, such as gold and silver, brass, tin, and
lead. 49. And rule and sovereignty come to slaves,
such as the Tork and non-Tdranian (Atdr) of the
army*, and are turbulent as among the moun-

1 This verb is omitted in K20. ;

2 It is rather doubtful whether their own customs are meant, or
those of their conquerors.

* Or dah&k4&n may mean ‘the skilful.’

4 Reading dfidak instead of ridak. At first sight the mis-
writing of r for d seems to indicate copying from a text in the
modern Persian character, in which those two letters are often
much alike; but it happens that the compounds df and τῇ also
resemble one another in some Pahlavi handwriting.

5 Whether through poverty and helplessness, or through the
conquerors, is not quite clear.

* Very little reliance can be placed upon the details of this sen-
tence, but it is difficult to make any other complete and consistent
translation. Darmesteter suggests the reading hén6, ‘army,’ but
another possible reading is Khyén (Av. Hvyaona), the old name

[5] P

210 BAHMAN YAST.

taineers!; and the Aint?, the KAzdlt, the Sdfti, the
Raman (Ardmdyak), and the white-clothed Kar-
mak? then attain sovereignty in my countries of Iran,
and their will and pleasure will become current in the
world. 50. The sovereignty will come from those
leathern-belted ones* and Arabs (T4ztg4n) and
Rimans to them, and they will be so misgoverning
that when they kill a righteous man who is virtuous
and a fly, it is all one® in their eyes. 51. And the
security, fame, and prosperity, the country and
families, the wealth and handiwork, the streams,
rivers, and springs of Iran, and of those of the good
religion, come to those non-Iranians; and the army
and standards of the frontiers come to them, and a
rule with a craving for wrath advances in the world.
52. And their eyes of avarice are not sated with
wealth, and they form hoards of the world’s wealth,
and conceal ‘hem underground; and through wicked-
ness they commit sodomy, hold much intercourse
with menstruous women, and practise many unna-
tural lusts.

of some country probably in Turkistaén, as ArgAsp, the opponent of
Vistdsp, is called ‘lord or king of Khy6n’ in the Yadk4r-i Zarfran
(see also Gés Yt. 30, 31, Ashi Yt. 50, 51, Zamyad Yt. 87).

1 Or, ‘as the mountain-holding Khfidarak.’ Darmesteter suggests
that Khdarak may be an ‘inhabitant of Khazar.’

3. Probably the people of Samarkand, which place was formerly
called Kin according to a passage in some MSS. of Tabart’s
Chronicle, quoted in Ouseley’s Oriental Geography, p. 298. See
also Bund. XII, 22.

3 The K4buli and Byzantine RQman are plain enough; not so
the Séftt and Karmak (Kalmak or Krimak).

4“ That is, the Tfrks, as appears more clearly from Chap. III,
8,9. The Arabs are mentioned here, incidently, for the first time,
and again in Chap. III, 9, 51.

_® Literally, ‘ both are one.’

CHAPTER II, 50-57., 211

53. ‘And in that perplexing time the night is
brighter !, and the year, month, and day will di-
minish one-third; the earth of Spendarmad arises,
and suffering, death, and destitution become more
severe in the world.’

54. Adharmazd said to Zaratist the Spitaman :
‘This is what I foretell: that wicked evil spirit,
when it shall be necessary for 4im to perish, be-
comes more oppressive and more tyrannical.’

55. So Adharmazd spoke to Zaratdst the Spita-
man thus: ‘Enquire fully and learn by heart?
thoroughly! teach ἐξ by Zand, Pazand, and explana-
tion! tell ἐξ to the priests and disciples who speak
forth in the world, azd those who are not aware of
the hundred winters, tell z¢ then to them! so that,
for the hope of a future existence, and for the pre-
servation of their own souls, they may remove the
trouble, evil, and oppression which those of other
religions cause in the ceremonies of religion (ἀπὸ
yésn4n). 56. And, moreover, I tell thee this, O
Zaratist the Spitaman! that whoever, in that time,
appeals for the body is not able to save the soul,
for ke ἐξ as it were fat, and 42s soul is hungry and
lean in hell; whoever appeals for the soul, Zzs body
is hungry azd lean through the misery of the world,
and destitute, and his soul is fat in heaven.’

57. Zaratist enquired of Adharmazd thus: “Ὁ
'Atharmazd, propitious spirit! creator of the mate-
rial world who art righteous !’—He is Afharmazd
through righteous invocation, and the rest through

1 The P4z. version adds, ‘the motion of the sun is quicker.’
2 Literally, ‘make easy.’

P2

212 BAHMAN YAST.

praise; some say ‘righteous creator'!’—‘O creator !
in that perplexing time are they righteous? and are
there religious people who wear the sacred thread-
girdle (kdsttk) on the waist, and celebrate religious
rites (din6)? with the sacred twigs (baresém)? and
does the religious practice of next-of-kin marriage
(khvétik-das) continue in their families ?’

58. Adharmazd said to Zaratist thus: ‘Of the
best men is he who, in that perplexing time, wears
the sacred thread-girdle on the waist, and celebrates
religious rites with the sacred twigs, ‘hough not as in
the reign of King Vistasp. 59. Whoever in that
perplexing time recites [t4-4d-yazam (Av. itha 4d
yazamaidé, Yas. Vand XX XVII)8 and one Ashem-
vohi‘, avd has learned ἐξ by heart, is as though,
in the reign of King Vist4sp, ἐξ were a Dv4zdah-
hémast® with holy-water (zéhar). 60. And by

1 This interpolated commentary is a pretty clear indication that
the writer is translating from an Avesta text.

* Both P&z. and Pers. have dréné, ‘ sacred cakes.’

5 The third h4 or chapter of the Yasna of seven chapters. It
worships Adharmazd as the creator of all good things.

* See Bund. XX, 2.

5 For the following explanation of the various kinds of h6m4st
I am indebted to Dastfir Jam4spji Minochiharji Jam4sp-As4-n4 of
Bombay :—

There are four kinds of hémAst recited by priests for the atone-
ment of any sin that may have been committed by a woman during .
menstruation, after her purification :—

1. HémA4st consists of prayers recited for 144 days, in honour
of the twelve following angels: AGharmazd, Tistar, Khfrshéd,
M&h, Aban, Adar, Khurdéd, Amerdad, Spendarmad, Bad, Srésh,
and Ard4-fravash. Each angel, in turn, is reverenced for twelve
days successively, with one Yasna each day.

2. Khadk-hémst, ‘ one hémast,’ differs from the last merely
in adding a Vendidad every twelfth day, to be recited in the Ush-

CHAPTER Il, 58-62. 213

whomever prayer is offered up, avd the GAtha-
hymns are chanted, ἐξ 7s as though the whole ritual
had been recited, and the GAtha-Aymms consecrated
by him zw the reign of King Vistasp. 61. The most
perfectly righteous of the righteous is he who
remains in the good religion of the Mazdayasnians,
and continues the religious practice of next-of-kin
marriage in his family.’

62. Atharmazd said to the righteous Zaratist:
‘In these nine thousand years which I, Aftharmazd,
created, mankind become most perplexed in that
perplexing time; for in the evil reigns of Az-i
Dahak and Frdstyav of Tar mankind, in those per-
plexing times, were living better and living more

ahin Gah (12 P.M. to 6 a.m.) in honour of the angel whose propi-
tiation ends that day.

3. Dah-hémAst,‘ ten hémésts,’ differs from the preceding merely
in having a Vendidad, in addition to the Yasna, every day.

4. Dv4zdah-hémAst, ‘ twelve hémasts,’ are prayers recited for
264 days in honour of twenty-two angels, namely, the twelve afore-
said and the following ten: Bahman, Ardibahist, Shahrivar, Mihir,
Bahrim, Rim, Din, Rashnf, Gés, and Ast&d, Each angel, in
turn, is reverenced as in the last.

The celebration of h6m4st costs 350 rfpis, that of khadfk-
hémést 422 rfpis, that of dah-hém4st rooo rfpis, and that of
dvazdah-hém4st 2000 rfipfs; but the first and third are now no
longer used. The merit obtained by having such recitations per-
formed is equivalent to ro00 tanapfihars for each Yasna, 10,000
- for each Visparad, and 70,000 for each Vendidad recited. A tan4-
p&har is now considered as a weight of 1200 dirhams, with
which serious sins and works of considerable merit are estimated ;
originally it must have meant a sin which was ‘inexpiable’ by
ordinary good works, and, conversely, any extraordinary good
work which was just sufficient to efface such a sin.

The amount of merit attaching to such recitations is variously
stated in different books, and when recited with holy-water (that is,
with all their ceremonial rites) they are said to be usually a
hundred times as meritorious as when recited without it.

214 BAHMAN YAST.

numerously, and their disturbance by Aharman and
the demons was less. 63. For in their evil reigns,
within the countries of Iran, there were not seven!
towns which were desolate as they wz¢/ ὅθ when it is
the end of thy millennium, O Zaratdst the Sptt4-
man! for all the towns of Iran wzd/ be ploughed up
by their horses’ hoofs, and their banners wz// reach
unto Padashkhvargar?, and they wz// carry away
the sovereignty of the seat of the religion I approve
from there; and their destruction comes from that
place, O Zaratfst the Spitaman! this is what I
foretell.’

64. Whoever ὃ of those existing, thus, with rever-
ence unto the good, performs much worship for
Atharmazd, Adharmazd, aware of z¢ through right-
eousness, gives /zm whatsoever Adharmazd is aware
of through righteousness, as remuneration and re-
ward of duty avd good works, and such members of

1 So in the Pazand, but ‘seventeen’ in Persian; in K2zo the
word is partly illegible, but can be no other number than sib4,
‘seven.’

* The mountainous region south of the Caspian (see Bund.
XII, 2, 17).

8. This section is the Pahlavi version of an Avesta formula which
is appended to nearly two-thirds of the h4s or chapters of the
Yasna, and, therefore, indicates the close of the chapter at this
point. The version here given contains a few verbal deviations
from that given in the Yasna, but none of any importance. The
Avesta text of this formula is as follows :—

Yénhé hatim dad, yésné paitf,

vangh6 mazdau ahur6 vaétha, ashad haé4,

yaunghaméé, téséa tausk& yazamaidé.
And it may be translated in the following manner :—

‘Of whatever male of the existences, therefore, Ahuramazda was.
better cognizant, through righteousness in worship, and of what-
cver females, both those males and those females we reverence.’

CHAFTER II, 63--Π|, 3. 215

the congregation, males and females, I reverence ;
and the archangels, who are also male and female,
they are good.

Cuapter III.

1. Zaratist enquired of Adharmazd thus: “Ὁ
Atharmazd, propitious spirit! creator of the mate-
rial world, righteous οὐδ" whence do they restore
this good religion of the Mazdayasnians? and by
what means will they destroy these demons with
dishevelled hair', of the race of Wrath? 2.0
creator! grant me death! and grant my favoured
ones death! that they may not live in that per-
plexing time; grant ¢kem exemplary living! that
they may not prepare wickedness and the way to
hell.’

3. Adharmazd spoke thus: ‘O Zaratist the Spita-
man! after the ill-omened? sovereignty of those of
the race of Wrath® there is a fiend, ShédAspth * of
the Kilisy4kih, from the countries of Salman*;’ M4h-

1 The Paz. MSS. insert, ‘and black clothing’ here.

2 Literally, ‘black-marked,’ or possibly, ‘ black standard.’

* The P&z. MSS. add, ‘ the leathern-belted Tfrks,’ that is, people
of Turkistan.

4 This fiend appears to be a personification of Christianity or
‘ecclesiasticism’ (Kilisy&kib, see Chap. II, 19), and the writer
seems to place his appearance some time in the middle ages,
probably before the end of the thirteenth century (see the note on
§ 44). Darmesteter suggests that Shédasp may have been intended
as a modern counterpart of Bévarasp (Az-i Dahak), the ancient
tyrant; and that this Christian invasion may be a reminiscence of
the crusades.

* Ihave formerly read Mfsulm4n instead of min Salm4n,
and hence concluded that the text must have been written long

216 BAHMAN YAST.

vand-dad said that ‘hese people are Riman (Ατῦ-
maytk), and Réshan! said that they have red
weapons, red banners, avd red hats(kfil4h). 4. ‘It is
when a symptom of them appears, as they advance,
O Zaratist the Spitam4an! the sun and the dark
show signs, and the moon becomes manifest of
various colours; earthquakes (biim-guzand), too,
become numerous, and the wind comes more vio-
lently; in the world want, distress, and discomfort
come more into view; and Mercury and Jupiter
advance the sovereignty for the vile’, amd they are
2m hundreds and thousands and myriads. 5. They
have the red banner of the fiend Shéd4spth of Kili-
sy4kth, and they hasten much their progress to these
countries of Iran wich 1, Attharmazd, created, up
to the bank of the Arvand3,’ some have said‘ the
Frat® river, ‘unto the Greeks (YQn4n) dwelling in
Asfristan ;’ they are Greeks by strict reckoning °,

after the Muhammadan conquest of Persia; but this reading is
irreconcileable with the context. The position of Salman (Av.
Sairima) is defined by Bund. XX, 12, which places the sources of
the Tigris in that country.

1 The name of a commentator, or commentary, often quoted
in the Pahlavi Vendidad, and other texts. Mahvand-dad is men-
tioned in the Pahlavi Yasna (see Sls. I, 4).

3 The Paz. MSS. state that ‘Mercury and Jupiter beat down the
strength of Venus.’

8 Here written Arang, Arand, or Arvad, but as it is Arvand in
§§ 21, 38, that reading seems preferable, the difference between
the two names in Pahlavi being merely a single stroke. The
Arvand is the Tigris, and the Arang probably the Araxes (see
SZS. VI, 20, Bund. XX, 8).

4 Literally, ‘there are and were some who said;’ this phrase
occurs several times in the latter part of this text.

5 The Euphrates.

* Or, ‘of strict reckoning,’ reading sakht am4r, but both
reading and meaning are very uncertain. As it stands in K2zo it

CHAPTER ΠῚ, 4-9. 217

and their Assyrian dwelling is this, that they slay the
Assyrian people therein, and thus they will destroy
their abode, some have said the /urking-holes
(gréstak) of the demons.

6. ‘ They turn back those of the race of Wrath! in
hundreds and thousands and myriads; and the ban-
ners, standards, and an innumerable army of those
demons with dishevelled hair will come to these
countries of Iran which I, Attharmazd, created. 7.
And the army of the invader? is an extending enemy
of the Tark* and even the Karm‘, be it with ban-
ners aloft when he shall set up a banner, be it
through the excessive multitude which will remain—
like hairs 7n the mane of a horse—in the countries
of Iran which I, Adharmazd, created.

8. ‘The leathern-belted Tark azd the Raman
Shédaspth of Kilisyakth come forth with simul-
taneous movement®, and in three places, with

similar strife, there was and wz// be three times

a great contest (ἀγα ἢ), O Zaratdst the Spitam4n!
9. One in the reign of Kaf-KAds*, when through

may be sakht gum4l, ‘extreme beauty,’ or Sakhttm4r (the name
of a place), or this may stand for sakht tim4r, ‘severe misfor-
tune ;’ and other readings are possible.

? It is not quite clear which party will turn the other back.

5. Literally, ‘extender,’ that is, one engaged in extending his
own dominions.

* The remainder of this ὃ (except the verb ‘remain’) is Pazand
written in Persian characters in K20.

* Possibly the Karmak of Chap. II, 49. In ὃ 20 the Kurd and
Karmén (or Karms) may refer to the Tirk and Karm of this ὃ, so
it is doubtful whether Tark or Kurd is meant.

δ Or, ‘for the encounter,’ pavan ham-rasisnth.

* See Bund. XXXI, 25, XXXIV, 7. The letters are here joined
together, so as to become Kai-gafis, and this form of the name is

e

218 BAHMAN YAST.

the assistance of demons 22 was with the archangels;
and the second when thou, O Zaratist the Sptta-
man! receivedst the religion and ads¢ thy con-
ference, and King Vistasp and Argdsp', miscreated
by wrath, were, through the war of the religion, in
the combat of Spéd-razir (“the hoary forest?”),’
some have said z¢ was in Pars; ‘and the third when
it is the end of thy millennium, O Zaratist the Spita-
man! when all the three, Tork, Arab, and ROman,
come to this® place,’ some have said the plain of
Nisanak*4. 10. ‘And all ¢hose of the countries of
Iran, which I, Adharmazd, created, come from their
own place unto Padashkhvargar 5, owing to those
of the race of Wrath, O Zaratdst the Spitaman! so
that a report of something of the cave dwellings,
mountain dwellings, and’ river dwellings of these
people will remain at Padashkhvargar and Pars;
some have sazd the fire Visnasp®, on the deep Lake
Kékast which has medicinal water opposed to the
demons, is there (in Padashkhvargar ὃ) as it were
conspicuous,’ some have said ‘ originating’,’ ‘so that

often read Kahfs or Kahés in Pazand (see Mkh. VIII, 27, XXVII,
54, LVII, 21). The Paz. MSS. omit § 9.

1 See Bund. XII, 32, 33.

2 See Bund. XXIV, τό.

5 Perhaps ‘one’ is meant, as han, ‘this,’ is sometimes substi-
tuted for-aé, ‘one,’ both being read ὁ in Pazand.

* The reading of this name is quite uncertain.

δ΄ See Chap. II, 63. The whole of the final clause of this
section, about the fire Visndsp, is inserted parenthetically at this
point in the Pahlavi text.

* Elsewhere called Gfisnasp, Gisnésp, or Gfsasp (see SZS.
VI, 22).

7 The most obvious reading of this word is mahfk, ‘ fish,’ which
can hardly be reconciled with the context. The view here taken
is that the writer was translating from an Avesta text, and met

CHAPTER IIT, 10, II. 219

they may use zé anew, and the fire may become
shining in these countries of Iran which I, Adhar-
mazd, created. 11. For when one shall be able to
save his own life, he has then no recollection of
wife, child, and wealth, that they may not live, z
that perplexing time, O Zaratdst! yet the day when
the hundredth winter becomes the end of thy mil-
lennium, which is ¢ha¢t of Zaratist, is so that
nothing wicked may go from this millennium into
that millennium 1.’

with the word Aithra, which means both pédak, ‘clear,’ and
tékhmak, ‘ originating,’ but to express the latter meaning he used
the synonym m4yakik, which can be written exactly like mahtk.
Owing to the involved character of this section it is not very clear
in English, but it is still more obscure in the Pahlavi text, in which
the whole of this clause about the Gre is inserted parenthetically
after the first mention of Padashkhvargar.

1 This last clause may be read several ways, and it is by no
means easy to ascertain clearly the chronological order of the .
events which are jumbled together in this last chapter. But it
would appear that Zaratfst’s millennium was to end at a time
when the religion was undisturbed, and just before the incursion
of the demons or idolators, the details of which have been given
in Chap. II, 22-III, 11, and which is the first event of Hfishédar’s
millennium (see § 13). Now according to Bund. XXXIV, 7-9,
the interval from ‘the coming of the religion,’ in the reign of Kaf-
Vistasp, to the end of the Sasanian monarchy was 90+ 112 +30
+12+144+14+284+460=1016 years. If by ‘the coming of
the religion’ be meant the time when Zaratfist received it, as he
was then thirty years old, he must have been born 1046 years
before the end of the Sasanian monarchy (a. Ὁ. 651), and the end
of his millennium must have been in a. ἢ. 605, the sixteenth year
of Khfisr6 Parviz, when the Sasanian power was near its maximum,
and only a score of years before it began suddenly to collapse.
This close coincidence indicates that the writer of the Bahman
Yast must have adopted the same incorrect chronology as is found
in the Bundahis. If, however, ‘the coming of the’ religion’ mean
its acceptance by Vistasp, which occurred in Zaratdst’s fortieth or

220 BAHMAN YAST.

12. Zaratdst enquired of Adharmazd thus: “Ὁ
Adharmazd, propitious spirit! creator of the material
world, righteous ome/ when they are so many in
number, by what means will they be able to
perish? ?’ .

13. Adharmazd spoke thus: ‘O Zaratist the Spt-
taman! when the demon with dishevelled hair of
the race of Wrath comes into notice in the eastern
quarter, first a black token becomes manifest, and
Hashédar son of Zaratdst is born on Lake Frazd4n?.
14. It is when he comes to his conference wth me ὃ,
Atharmazd, O Zarattist the Spitam4n!’ chat ἐκ the
direction of Xinistan‘, 12 is said—some have said
among the Hindus—‘is born a prince (kat); it is his
father, a prince of the Kay4n race, approaches the

forty-second year, his birth must have been ten or twelve years
earlier, and his millennium must have ended a. pd. 593-595. But
according to the imperfect chronology of Bund. XXXIV the tenth
millennium of the world, that of Capricornus, commenced with ‘the
coming of the religion,’ and ended, therefore, in a.p. 635, the
fourth year of Yazdakard, the last Sasanian king, when the Muham-
madans were just preparing for their first invasion ; so the millen-
nium of Aquarius is very nearly coincident with that of Hfishédar,
and may probably be intended to represent it. It appears, there-
fore, that the millennium of Hfshédar is altogether past, having
extended from a. D. 593-635 to A.D. 1593-1635.

1 The Paz. MSS. omit§ 12. The writer having detailed the evils
of the iron age, now returns to its commencement in order to describe
the means adopted for partially counteracting those evils.

* See Bund. XXII, 5, XXXII, 8. The Paz. MSS. add, ‘they
bring him up in ZAvulistén and KAvulist4n ;’ and the Pers. version
says, ‘on the frontier of Kabulistin.’ With regard to the time of
Hfishédar’s birth, see ὃ 44. His name is always written Khfar-
shédar in Κὶ 20.

; 5 The P4z. and Pers. versions say, ‘at thirty years of age,’ as in
44.
* Possibly Samarkand (see Chap. II, 49, note 2).

CHAPTER III, 12-17. 221

women, and a religious prince is born to him; he calls
Ais name Vahram the VargA4vand!,’ some have said
Shahptr. 15. ‘That a sign may come to the earth,
the night when that prince is born, a star falls from
the sky; when that prince is born the star shows a
signal.’ 16. It is Dad-Adharmazd? who said that
the month Avan and day V4d? is his father’s end;
‘they rear 42m with the damsels of the king, and a
woman becomes ruler.

17. ‘That prince when he is thirty years old’—
some have told the time—‘ comes with innumerable
banners and divers armies, Hindu and A ‘itnt‘, hav-
ing uplifted banners—for they set up ¢4ez7 banners
—having exalted banners, and having exalted
weapons; they hasten up with speed δ as far as the
Véh river’—some have said the country of Bambé*—
‘as far as Bukhar and the Bukhdrans within zé¢s bank,

1 Bahrém the illustrious or splendid (Av. varekanghand, com-
pare Pers. varg), an epithet applied, in the Avesta, to the moon,
Tistrya, the scriptures, the royal glory of the Kay4nians, the Ka-
yanians themselves, and the hero Thrita. This personage may
possibly be an incarnation of the angel Bahram, mingled with some
reminiscences of the celebrated Persian general Bahrim Képin;
but see §§ 32, 49.

2 A commentator who is quoted in the Pahlavi Yas. XI, 22; see
also Chap. I, 7.

ὃ The 22nd day of the eighth month of the Parsi year, corres-
ponding to October 7th when the year began at the vernal equinox,
as the Bundahis (XXV, 6, 7, 20, 21) describes.

* That is, Bactrian and Samarkandian.

5 Or, ‘light up with glitter,’ according as we read tagend or
tavend. The Paz. MSS. omit §§ 17-44, except one or two iso-
lated phrases.

6 Spiegel was inclined to identify this name with Bombay, but
this is impossible, as the MS. K20 (in which the name occurs) was
written some two centuries before the Portuguese invented the
name of Bombay. Its original name, by which it is still called by

222 BAHMAN YAST.

O Zaratdst the Spitam4n! 18. When the star Jupi-
ter comes up to z¢s culminating point (balist)! and
casts Venus down, the sovereignty comes to the
prince. 19. Quite innumerable are the champions,
furnished with arms avd with banners displayed,’
some have said from Sagastan, Pars, and Khdrdsan,
some have said from the lake of Padashkhvargar 5,
some have said from the Hiratts* and Ké6histan,
some have said from Taparistan‘*; and from those
directions ‘ every supplicant for a child® comes into ®
view. 20. It is concerning the displayed banners
and very numerous army, which were the armed
men, champions, and soldiers from the countries of
Iran a¢ Padashkhvargar—whom 7 told thee’ that
they call both Kurd and Karm4n—it is declared

its native inhabitants, being Mumbai. The locality mentioned in
the text is evidently to be sought on the banks of the Oxus near
Bukhéré; the Oxus having been sometimes considered the upper
course of the Arag, and sometimes that of the Veh (see Bund. XX,
22, note 5). It is hardly probable that either Bamf (Balkh) or
Bamiy4n would be changed into Bambé, and the only exact repre-
sentative of this name appears to be Bamm, a town about 120
miles 85. E. of Kirm4n; this is quite a different locality from that
mentioned in the text, but it is hazardous to set bounds to the
want of geographical knowledge displayed by some of the Pahlavi
commentators.

1 Compare SZS.IV,8. Here the triumph of Jupiter over Venus
appears to be symbolical of the displacement of the queen dowager
by her son.

* That is, from the southern shore of the Caspian.

* Reading Hiriyan, but this is doubtful, as it may be ‘from the
citadels (arig4n6), or defiles (khalak4n6), of Kéhistan.’

* See Bund. XII, 17, XIII, 15.

5 That is, every man able to bear arms.

‘ Reading pavan, ‘into,’ instead of bar4, ‘besides’ (see SZS.
VIII, 2, note 5).

7 See § το, but as nothing is said there about Kurd or Karm4n,
it is possible that the writer meant to say, ‘of whom I told thee,

CHAPTER III, 18--22. 223

that they will slay an excessive number, in com-
panionship and. under the same banner, for these
countries of Iran.

21. ‘ Those of the race of Wrath and the extensive
army! of Shédaspth, whose names are the two-legged
wolf and the leathern-belted demon on the bank of
the Arvand ?, wage three battles, one in Spé@-razir?
and one in the plain of NtsAnak ;’ some have said
that 22 was on the lake of the three races, some
have said that z¢ was in Martiv‘ the brilliant, exd
some have said in Pars. 22. ‘For the support of
the countries of Iran is the innumerable army of the
east; its having exalted banners® is that they have a
banner of tiger skin (bOpar pést), and their wind
banner is white cotton®; innumerable are the mounted
troops, and they ride up to the /urkzng-holes’ of the
demons; they will slay so that a thousand women
can afterwards see and kiss ὄκΖ one man.

and whom they call both Kurd and Karman.’ It is more probable,
however, that he is referring to § 7.

1 Compare ὃ 7. The ‘extensive army’ and ‘two-legged wolf’
are terms borrowed apparently from Yas. IX, 62, 63.

3 That is, ‘the rapid’ (Av. aurvand). The other names of
this river, Tigris and Hiddekel, have the same meaning. See
§§ 5, 38.

5 See ὃ 9, of which this is a recapitulation, but the first of the
three battles is here omitted by mistake.

* Marv in the present Turkist4n.

δ᾽ Referring to ὃ 17.

ὁ Supposing that band6k may be equivalent to Pers. bandak,

but the usual Pahlavi term for ‘cotton’ is pumbak (Pers. punbah).

' 7 Reading grestak as in ὃ 5, but the word can also be read
dar didak, ‘gate watch-tower.’ It is possible that the drugd
geredha, ‘ pit of the fiend,’ of Vend. III, 24, may be here meant;
the gate of hell, whence the demons congregate upon the Arez{ir
ridge (Bund. XII, 8).

224 BAHMAN YAST.

23. ‘When it is the end of the time’, O Zaratdst
the Spitam4n! those enemies will be as much de-
stroyed as the root of a shrub when z¢zs in the night
on which a cold winter arrives, and in this night it
sheds z¢s leaves; and they wé/ reinstate these
countries of Iran which I, Attharmazd, created 3,

24. ‘And with speed rushes the evil spirit, with
the vilest races of demons and Wrath with infuriate
spear ὅ, and comes on to the support and assistance
of those demon-worshippers and miscreations of
wrath, O Zaratist the Spitam4n! 25. And I, the
creator Adharmazd, send Néryésang the angel and
Srésh the righteous‘ unto Kangdez*, which the
illustrious Styavakhsh ὁ formed, and to Kitré-mtyan?™
son of Vistasp, the glory of the Kaydns, the just
restorer of the religion, 4o speaé thus: “ Walk forth,
O illustrious Péshyétand! to these countries of Iran
which I, Afharmazd, created; consecrate the fire
and waters for the Had@ékht® axd Dvazdah-hémast !

1 Compare, ‘and at the time of the end’ (Dan. xi. 40). The
writer appears to be here finally passing from a description of the
past into speculations as to the future, which he has hitherto only
casually indulged in.

2 The supernatural means supposed to be employed for the
destruction of the wicked and the restoration of the good are
detailed in the following paragraphs.

® See Chap. II, 36.

4“ The two angels who are the special messengers of Adhar-
mazd to mankind (see *Bund. XV, 1, XXX, 29). This message
was expected to be sent to Péshyétanfi near the end of Hfshédar’s
millennium (see § 51).

5 See Bund. XXIX, 10.

® See Bund. XXXI, 25. .

7 A title of Péshydtand, written Xitré-mainé in Bund. XXIX, 5.

® This was the twentieth nask or ‘ book’ of the complete Maz-
dayasnian literature, according to the Dinkard; but the Dtni-
vagarkard and the Rivayats make it the twenty-first, and say very

CHAPTER III, 23-25. 225

that is, celebrate them with the fire and waters, and
such as is appointed about the fire and waters!”

little about its contents (see Haug’s Essays, pp. 133, 134). The
ra in its eighth book, gives the following account of this
ask :—

‘The Haddkht as it exists Aas three divisions among its 133
sections. The first Aas thirteen (twelve?) sections, treatises upon
the nature of the recital of the Ahunavar, which is the spiritual
benefit from chanting it aloud, and whatever is on the same
subject. Admonition about selecting and keeping a spiritual and
worldly high-priest, performing every duty as to the high-priest,
and maintaining even those of various high-priests. On the twenty-
one chieftainships of the spirits in Afharmazd, and of the worldly
existences in ZaratQst, among which are the worship of God and
the management of the devout. On the duty regu:st#e in each of
the five different periods of the day and night, and she faée af the
celestial bridge of him who shall be zealous in the celebration of
the season-festivals ; he who does not provide the preparations for
the feast of the season-festivals, and who is yet efficient in the other
worship of God. On how to consider, and what to do with, a leader
of the high-priest class amd a man of the :#/ertor classes ; he who
atones for unimportant sin, and he who does not atone even for
that which is important, and whatever is on the same subject. On
the apparatus with which ploughed land (?) is prepared. On the
manifestation of virtuous manhood, and the merit and advantage
from uttering good words /or blessing the eating and drinking of
food and drink, and rebuking the inward talk of the demons. On
the recitations at the five periods of the day, and the ceremonial
invocation by name of many angels, each separately, and great
information on the same subject; the worthiness of a man re-
strained by authority, the giving of life and body to the angels, the
good rulers, and their examination and satisfaction; the blessing
and winning words which are most successful in carrying off the
affliction which proceeds from a fiend. On all-pleasing creative-
ness and omniscience, and all precedence (?), leadership, foresight(?),
worthy liberality, virtue (?), and every proper cause and effect of
righteousness; the individuality of righteousness, the opposition to
the demons of Afharmazd’s opinion, and also much other informa-
tion in the same section.

‘The middle division has 102 sections, treatises on spiritual and
worldly diligence, the leadership of the diligent, and their mighty

[5] Q

226 BAHMAN YAST.

26. ‘And Néryésang proceeds, wth Srésh the
righteous, from the good Kak4d-i-Daitik! to Kang-
dez, which the illustrious StyA4vakhsh formed, and
cries out from it thus: “Walk forth, O illustrious
Péshyétani! O Attré-mtyan son of Vistdsp, glory of
the Kaydns, just restorer of the religion! walk forth
to these countries of Iran which I, Afharmazd,
created! restore again the throne of sovereignty of
the religion!”

27. ‘Those spirits move on, and they propitiate
them; with holy-water the illustrious Péshyédtand
celebrates the DvAzdah-hémAst, with a hundred and
fifty righteous who are disciples of Péshyétand, in
black marten fur, and they have garments as it
were of the good spirit. 28. They walk up with
the words: “Hdmat, hokht, hdvarst?,” and consecrate

means, all former deeds of righteousness ; righteousness kindling
the resolution is the reward of merit, each for each, and is adapted
by it for that of which it is said that ## ἐς the Had6kht which is the
maintaining of righteousness, so that they may make righteous-
ness more abiding in the body of a man.

‘ The last drvrston has nineteen sections of trusty remedies, that
is, remedies whose utterance aloud by the faithful is a chief resource
among the creatures of God; also the nature of sayings full of
humility, well-favoured, most select, avd adapted for that of which
it is said that I reverence that chief, the excellent and eminent
H4dokht, of which they trust in the sustaining strength of every
word of Zaratfst. Perfect is the excellence of righteousness (Av.
ashem νομῇ vahistem astf).’

According to tradition three chapters of this Nask are still extant,
being the Yast fragments XXI, XXII of Westergaard’s edition of
the Avesta Texts; but they do not correspond to any part of the
description in the Dinkard. For a description of Dvazdah-hémast
see Chap. II, 59.

1 See Bund. XII, 7.

2 That is, ‘good thoughts, good words, and good deeds,’ a
formula often uttered when commencing an important action.

CHAPTER ΠῚ, 26-31. 227

the fire of the waters; w2¢h the illustrious Hadékht
they bless me, Afharmazd, with the archangels;
and after that it demolishes one-third of the opposi-
tion. 29. And the illustrious Péshyétani walks
forth, with the hundred and fifty men who wear
black marten fur, and they celebrate the rituals
(yasn4n) of the Gadman-hémand (“ glorious’) fire,
which they call the Réshan6-kerp (‘luminous
form ”)!, which is established at the appointed place
(d4té6-gAs), the triumphant ritual of the Fréba fire,
Horvadad, and Amerédad, and the ceremonial (ya-
zisn) with his priestly co-operation; they arrange
and pray over the sacred twigs; and the ritual of
Horvadad and Amerédad, in the chapter of the
code of religious formulas (ntrangistan)? demo-
lishes three-thirds of the opposition. 30. Péshyé-
tani son of Vistasp walks forth, with the assistance
of the Fréba fire, the fire Gdsnasp, and the fire
Barztn-Mitré%, to the great idol-temples, the abode
of the demons*; and the wicked evil spirit, Wrath
with infuriate spear’, and all demons and fiends,
evil races and wizards, arrive at the deepest adyss
of hell; ad those idol-temples are extirpated by the
exertions of the illustrious Péshydtand.

31. ‘And I, the creator Afharmazd, come to
Mount Hokatry4d* with the archangels, and I issue

1 See Bund. XVII, 5, 6. This appears to be an allusion to the
removal of the sacred fire by Vistaésp, from the ‘glorious’ moun-
tain in Khv4rizem to the ‘ shining’ mountain in K4vulistan.

3 See Chap. II, 37.

* Regarding these three manifestations of the sacred fire, see
Bund. XVII, 3-9, SZS. XI, 8-10.

4 Supplying the word s€d44n, ‘the demons,’ in accordance with
δὲ 36, 37; there being clearly some word omitted in Kao.

® See Chap. II, 36. 5 Hagar the lofty in Bund. XII, a, 5.

Q2

228 BAHMAN YAST.

orders to the archangels that they should speak to
the angels of the spiritual existences thus: “ Proceed
to the assistance of the illustrious Péshyétanf!” 32.
Mitré of the vast cattle-pastures, Srésh the vigorous,
Rashn the just, Vahram? the mighty, Astdd the vic-
torious, avd the glory of the religion of the Mazda-
yasnians, the stimulator of vefgitous formulas (nt-
rang), the arranger of the world, proceed? to the
assistance of the illustrious Péshyétand, through the
order of which I, the creator, have just written ὃ,

33. ‘Out of the demons of gloomy race the evil
spirit cries to Mitré of the vast cattle-pastures thus:
“ Stay above in truth ‘, thou Mitré of the vast cattle-
pastures!”

34. ‘And then Mitr6 of the vast cattle-pastures
cries thus: “ Of these nine thousand years’ support,
which during its beginning produced Dah&k of evil
religion, Frastyav of Tar, azd Alexander ® the Rd-
man, the period of one thousand years of those
leathern-belted demons with dishevelled hair is a
more than moderate reign to produce δ,"

35. ‘The wicked evil spirit becomes confounded
when he heard this; Mitré of the vast cattle-pas-
tures will smite Wrath of the infuriate spear with

1 The fact that the angel V&hram goes in his spiritual form to
the assistance of Péshydtanfi, rather militates against the idea that
he also goes in the form of Vahram the Vargavand.

3 This verb is omitted by mistake in K2o.

5 Literally, ‘arrive at the writing.’

4 Or, ‘stand up with honesty |’

δ᾽ The latter two names are here written Fras4v and Alasandar.

* From this it appears that the writer expected the evil reign of
the unbelievers to last a thousand years, that is, till the end of
Hfshédar’s millennium, about a. Ὁ. 1593-1635, which corresponds
very closely with the reign of the great Shah ‘Abbas.

CHAPTER III, 32~39. 229

stupefaction; azd the wicked evil spirit flees, with
the miscreations and evil progeny he flees back to
the darkest vecess of hell.) 136. And Mitré of the
vast cattle-pastures cries to the illustrious Péshyé-
tani thus: “Extirpate ad utterly destroy the idol-
temples, the abode of the demons! proceed to these
countries of Iran which I, Adharmazd, created!
restore again the throne of sovereignty of the
religion over the wicked! when they see thee they
will be terrified.”

37. ‘And the illustrious Péshyétand advances, and
the fire Frdba, the fire Gdsnasp, and the triumphant
fire Barzin-Mitré will smite the fiend of excessive
strength ; he will extirpate the idol-temples that are
the abode of demons; and they celebrate the cere-
monial (yazisn), arrange the sacred twigs, solemnize
the Dvdzdah-hémast, and praise me, Aftharmazd,
with the archangels; this is what I foretell’. 38.
The illustrious Péshyétand walks forth to these
countries of Iran which I, Adharmazd, created, to
the Arvand and Véh river?; when the wicked see
him they will be terrified, those of the progeny of
gloom and those not worthy.

39. ‘And regarding that Vahram the Varg4vand it
is declared that he comes forth in full glory, fixes
upon Vandia-khim ° (“a curbed temper”), and having
intrusted Azm with the seat of mobadship of the

1 Or, perhaps, ‘ what I said before,’ being already narrated in
δ 29 as performed by Péshydtanfi before advancing far into Iran.

3 The Tigris and the Oxus— Indus (see δὲ 5, 21).

> Probably a title of PéshyétanQ; a more obvious translation
would be, ‘restrains a curbed temper, and is intrusted,’ &c., but
it is hardly probable that the warrior prince Vahrém could become
a priest. It is Vahram’s business to restore the empire, leaving
Péshyétanfi to restore the religion.

230 BAHMAN YAST.

mobads!, and the seat of true explanation of the
religion, he restores again these countries of Iran
which I, Adharmazd, created; and he drives ? away
from the world covetousness, want, hatred, wrath,
lust, envy, and wickedness. 40. And the wolf
period goes away, and the sheep period comes on;
they establish the fire Fréba, the fire Gdsnasp, and
the fire Barzin-Mitré again at their proper places,
and they will properly supply the firewood and
incense ; and the wicked evil spirit becomes con-
founded and unconscious, with the demons and the
progeny of gloom. 41. And so the illustrious Péshy6-
tani speaks thus: “Let the demon be destroyed,
and the witch be destroyed! let the fiendishness
and vileness of the demons be destroyed! and let
the gloomy progeny of the demons be destroyed!
The glory® of the religion of the Mazdayasnians
prospers, and let it prosper! let the family‘ of the
liberal and just, who are doers of good deeds,
prosper! and let the throne of the religion and
sovereignty have a good restorer!” 42. Forth
comes the illustrious Péshyétand, forth he comes
with a hundred and fifty men of the disciples who
wear black marten fur, and they take the throne of
their own religion and sovereignty.’

43. Atharmazd said to Zaratist the Spitaman:
‘This is what I foretell, when it is the end of thy
millennium it is the beginning of ἐἀαέ of Hashédar®.

1 The supreme high-priesthood, or primacy.

3 Merely a guess, as the verb varafs€d is difficult to understand.

5. K2o has nism6, ‘soul,’ but the very-similarly written gadman,
‘glory,’ is a more likely reading here (see § 32).

* Reading didak instead of raidak, as in Chap. II, 47.

5 The writer having detailed the supernatural means employed
for restoring the religion, now returns to the birth of H&shédar

CHAPTER III, 40-46. 231

44. Regarding Hdshédar it is declared that he will
be born in 16001, and at thirty years of age he
comes to a conference with me, Atharmazd, and
receives the religion. 45. When he comes away
from the conference he cries to the sun with the
swift horse 2, thus: “Stand still!”

46. ‘The sun with the swift horse stands still ten

(§ 13) for the purpose of mentioning some of his actions, and
making the chronology of his millennium rather more clear.
Nothing is said here about his miraculous birth, the details of
which are given in the seventh book of the Dinkard very much
as they are found in the Persian Rivayats. The Dinkard states
that thirty years before the end of Zarat@st’s millennium a young
maiden bathing in certain water, and drinking it, becomes preg-
nant through the long-preserved seed of Zaratfist (see Bund.
XXXII, 8, 9), and subsequently gives birth to Hshédar.

1 There seems to be no other rational way of understanding this
number than by supposing that it represents the date of Hfshé-
dar’s birth, counting from the beginning of Zarat@st’s millennium.
According to this view Hfshéd¢ar was to be born in the six hun-
‘dredth year of his own millennium, and not at its beginning, as
§ 13 seems to imply, nor nearly thirty years earlier, as the Dinkard
asserts. As the beginning of his millennium may be fixed about
A.D. 593-635 (see note on § 11), the writer must have expected
him to be born about a.p. 1193-1235; a time which was probably
far in the future when he was writing. And as V4hraém the Var-
gavand was to be born when Hfshédar was thirty years of age
(compare §§ 14, 44), and was to march into Iran at the age of
thirty (§ 17), the great conflict of the nations (§§ 8, 19-22) was
expected to begin about a.p. 1253-1295, and to continue till near
the end of the millennium, about a.p. 1593-1635, when Péshyé-
tan was expected to appear (δ 51) and to restore the ‘good’
religion (§ 26, 37, 42). An enthusiastic Parsi interpreter of
prophecy might urge that though this period did not witness any
revival of his religion, it did witness a restoration of the Persian
empire under Sh&h ’Abbés, and also the first beginning of British —
power in India, which has been so great a benefit to the scanty
remnant of his fellow-countrymen.

2 The usual epithet of the sun in the Avesta.

232 BAHMAN YAST.

days and nights; and when this happens all the
people of the world abide by the good religion of
the Mazdayasnians. 47. Mitré of the vast cattle-
pastures cries to Hashédar, son of Zaratist, thus:
“Ὁ Hashédar, restorer of the true religion! cry to
the sun with the swift horse thus: ‘Move on!’ for it
is dark in the regions of Arzah and Savah, Frada-
dafsh and Vidadafsh, Vérdbarst and Vérdgarst, and
the illustrious Khvantras?.”

48. ‘Hdshédar son of Zaratdst cries, to the sun he
cries, thus: “Move on!” 49. The sun with the swift
horse moves on, avd Vargavand? and all mankind
fully believe in the good religion of the Mazda-
yasnians.’

50. Adharmazd spoke thus: “Ὁ Zaratist the
Spitam4n! this is what I foretell, that this one
brings the creatures back to their proper state.
51. When it is near the end of the millennium
Péshydétanf* son of Vistasp comes into notice, who
is a Kayan that advances triumphantly; and those
enemies who relied upon fiendishness, such as the
Tark, Arab, and Rdman, and the vile ones who
control‘ the Iranian sovereign with insolence and
oppression and enmity to the sovereignty, destroy
the fire and make the religion weak; and they con-
vey their power and success to him and every one
who accepts the law and religion willingly; if he

1 The seven regions of the earth (see Bund. XI, 2, 3).

3 It is just possible to read, ‘the sun with the swift horse, the
splendid, moves on, and all mankind fully believe, &c. But if the
reading in the text be correct it effectually disposes of the idea of
Vahram being an incarnation of the angel, as an angel would
require no miracle to make him believe in the religion.

5 See §§ 25-30.

4“ This verb is doubtful, as most of the word is torn off in K20.

CHAPTER ΠῚ, 47-55. 233

accept it unwillingly the law and religion ever destroy
Aim? till it is the end of the whole millennium.

52. ‘And, afterwards, when the millennium of
Hdshédar-mah comes, through Hfshédar-m4h 2 the
creatures become more progressive, and he utterly
destroys the fiend of serpent origin®; and Péshyéd-
tani son of Vistasp becomes, in like manner, high-
priest and primate (γα 4) of the world‘. 53. In that
millennium of Hishédar-m&h mankind become so
versed in medicine, and keep and bring physic and
remedies so much in use, that when they are con-
fessedly at the point of death they do not thereupon
die, nor when they smite and slay chem with the
sword and knife ὅ,

54. ‘Afterwards, one begs a gift of any description
out of the allowance οἵ. heretics, azad owing to
depravity and heresy they do not give 14 55. And
Aharman rises through that spite * on to the moun-

1: This appears to be the meaning, but the latter part of the
sentence is not very clear.

3 See Bund. XXXII, 8. The name is written Khfrshéd-mah
in Kao. The Dinkard gives the same account of the miraculous
birth of Hashédar-m4h as of the first H@shédar (see note on § 43);
it also repeats the legend of the sun standing still, but for the
longer period of twenty days; all which details are also found in
the Persian Rivayats.

° Av. azifithra; such creatures are mentioned in Ardavahist
Yt. 8, 10, 11, 15; but As-i Dah&k, ‘the destructive serpent,’ is
probably meant here (see §§ 56-61).

‘ As in the previous millennium. According to the chronology
deduced from ὃ 44 the millennium of HQshédar-m4h, which corres-
ponds to the twelfth and last millennium of Bund. XXXIV, is now
near the middle of its third century.

5 The sentence is either defective or obscure, but this appears
to be its meaning.

* The evil spirit is encouraged, by an act of religious toleration,
apparently, to recommence his manceuvres for injuring mankind.

234 BAHMAN YAST.

tain of DimAvand!, which is the direction of Béva-
rasp, and shouts thus: “ Now it is nine thousand
years, and Frédin is not living; why do you not
rise up, although these thy fetters are not re-
moved, when 3 this world is full of people, and they
have brought them from the enclosure which Yim
formed 3?”

56. ‘After that apostate shouts like this, azd be-
cause of it, Az-i Dah&k* stands up before Az, but,
through fear of the likeness of Fréddn in the body
of Frédin, he does not first remove those fetters
and stake from Azs trunk until Aharman removes
them. 57. And the vigour of Az-i Dah&4k increases,
the fetters being removed from zs trunk, and his
impetuosity remains; he swallows down the apos-
tate on the spot®, and rushing into the world to
perpetrate sin, he commits innumerable grievous
sins; he swallows down one-third of mankind,
cattle, sheep, and other creatures of Adharmazd; he
smites the water, fire, and vegetation, and commits
grievous sin.

58. ‘And, afterwards, the water, fire, and vegeta-
tion stand before Atharmazd the lord in lamenta-
tion, and make this complaint: “Make Fréddn alive
again! so that he may destroy Az-i Dah&k; for if
thou, O Adharmazd! dost not do this, we cannot

1 Here written Dimbh4vand (see Bund. XII, 31).

* Reading amat, ‘ when,’ instead of mfn, ‘ which’ (see the note
on Bund. I, 7).

5 The var-i Yim Κατ (see Bund. XXIX, 14). The men and
creatures who are supposed to be preserved in this enclosure are
expected to replenish the world whenever it has been desolated by
wars and oppression.

‘ Whose surname is Bévardsp (see Bund. XXIX, 9).

® The Paz. MSS. end here.

CHAPTER III, 56-63. 235

exist in the world; the fire says thus: I w7d/ not
heat; and the water says thus: I weé/ not flow.”

59. ‘And then I, Atharmazd the creator, say to
Srésh and Néryésang the angel: “Shake the body
of KeresAsp the S4mén, till he rises up!”

60. ‘Then Srésh and Néryésang the angel go to
Keresdsp}; three times they utter a cry, and the
fourth time S4m rises up with triumph, and goes to
meet Az-i Dahak. 61. And? S4m does not listen
to his words, and the triumphant club strikes him
on the head, and smites and kills 42m ; afterwards,
desolation and adversity depart from this world,
while I make a beginning of the millennium®. 62.
Then Séshyans* makes the creatures again pure,
and the resurrection and future existence occur.’

63. May the end be in peace, pleasure, and joy,
by the will of God (yazd4nd)! so may it be! even
more so may it be!

1 Also called Sam in this same section; he was lying in a trance
in the plain of Pésyansat (see Bund. XXIX, 7-9).

2 Reading αἴας instead of minas (see Chap. II, 4, note 2).

53 The thirteenth millennium, or first of the future existence,
when Séshyans appears. The Dinkard and the Persian Riva-
yats recount the same legends regarding the miraculous birth of
Séshyans, and of the sun standing still (for thirty days), as they do
with regard to Hftshédar (see note on ὃ 43).

4 See Bund. XXXII, 8.

Digitized by Google

SHAYAST LA-SHAYAST

OR

THE PROPER AND IMPROPER.

AN OLD.

PAHLAVI RIVAYAT

OR

MISCELLANY OF TRADITIONAL MEMORANDA.

OBSERVATIONS.

1-5. (The same as on p. 2.)

6. Abbreviations used are :—Af. for Afringan. Av. for Avesta.
AV. for the Book of Arda-Viraf, ed. Hoshangji and Haug. Bund.
for Bundahis, as translated in this volume. B. Yt. for Bahman
Yast, as translated in this volume. Chald. for Chaldee. Farh.
Okh. for Farhang-i Ofm-khadfk, ed. Hoshangji and Haug. Haug’s
Essays, for Essays on the Sacred Language, Writings, and Reli-
gion of the Parsis, by Martin Haug, and edition. Huz. for Huz-
varis. Lev. for Leviticus. Mkh. for Mainyé-i-khard, ed. West.
Nir. for Nirangistan. Pahl. for Pahlavi. Paz. for Pazand. Pers.
for Persian. Sls. for Shayast l4-shayast, as here translated. SZS.
for Selections of Z4d-sparam, as translated in this volume. W. for
Westergaard. Vend. for Vendfd4d, ed. Spiegel. Visp. for Vispa-
rad, ed. Spiegel. Yas. for Yasna, ed. Spiegel. Yt. for Yast, ed.
Westergaard.

7. The manuscripts mentioned in the notes are:—

Bag (written a.p. 1679), a Rivayat MS., No. 29 of the Univer-
sity Library at Bombay.

K2o (about 500 years old), No. 20 in the University Library at
Kopenhagen.

Ly, 115, 1.22, ἄς. are MSS. No. 7, 15, 22, &c. in the India
Office Library at London.

Mg (written a.p. 1723), No. 5 of the Haug Collection in the
State Library at Munich,

M6 (written a. Ὁ. 1397), No. 6 of the same Collection.

Mg (modern), No. 9 of the same Collection.

TD (written about a. Ὁ. 1530), a MS. of the Bundahis belonging
to Mobad Tehmuras Dinshawji Anklesaria at Bombay.

SHAYAST LA-SHAYAST.

Part 1.—TZhe Original Treatise.

Cuapter I.

o. In the name of God (yazd4n) and the good
creation may there be the good health, long life,
and abundant wealth of all the good and the right-
doers specially for him whose writing I am.

1. As revealed by the Avesta, it is said in the
Vendidad? that these seven degrees (payak) of sin

1 See the note on B. Yt. I, o.

* Referring to Vend. IV, 54-114, where seven classes of assault
and their respective punishments are detailed. In our text eight
classes of sin are named, although only seven degrees are men-
tioned; the second and third classes being apparently arranged
together, as one degree of sin in § 2. Or the inconsistency may
have arisen from the addition of the FarmAn, a class of sin or crime
not mentioned in the Vendidad, unless, indeed, it be the farm4n
spékhtand, ‘neglect of commandment’ (referring probably to
priest's commands), of Pahl. Vend. VI, 15. The other seven
classes are thus described in Pahl. Vend. IV, 54-57, 79, 85, 93,
99, 106 :—

‘By the man whose weapon (or blow) is upraised for striking
a man, that which is his Agerept is thus implanted in 41m. When
it Aas moved forward—that is, he makes 17 advance—+? is thus his
Avdirist, that is, Avéirfst is implanted in him and the Agerept
merges into it, some say that it does not exist. When he comes
on to him with thoughts of malice—that is, he places a hand upon
him—7‘ is thus his Aredfis, that is, Ared(s is implanted in him and
the Avdirist merges into it, some say that it does not exist. A?
the fifth AredQs the man even becomes a Tanapflhar ; ¢hings at

240 SHAYAST LA-SHAYAST.

are mentioned in revelation, whzch are Farm4n,
Agerept, Avoirtst?, Aredds, Khér, Bazat, Yat, and
Tanapdhar*. 2. A Farman is the weight of four

sunrise (avar-khdrshédth) and in the forenoon (44itth = 44stfh)
are no more apart. . . . Whoever inflicts the AredQs blow on a
man # ἐς one-fifth of a wound (résh). . . . Whoever inflicts that
which is a cruel Khér (‘hurt’) on a man 2 ἐς one-fourth of a
wound. . . . Whoever ‘inflicts that which is a bleeding Khér on
a man ?#/ ts one-third of a wound. . . . Whoever shall give a
man a bone-breaking Khér :/ ἐς half a wound. . . . Whoever strikes
a man the blow which puts Pim out of consciousness shall give a
whole wound.’

This description does not mention Bas4f and Y4t, unless they
be the two severer kinds of Khér; but Baz4f occurs in Pahl.Vend.
IV, 115, V, 107, XIII, 38, though Y4t seems not to be mentioned
in the Vendidad. Aredfs occurs again in Pahl. Vend. ΠῚ, 151,
and Khér in Pahl. Vend. III, 48, XIII, 38, and Yas. LVI, iv, 2.

1 Also written av6trist, avirist, alvirist, avOktfrist, and avakérist in
other places.

3 Five of these names are merely slight alterations of the Av. —
Agerepta, avaoirista, aredus, Avara, and tanuperetha (pere-
t6tanu or peshétanu). The last seven degrees are also noticed
in a very obscure passage in Farh. Okh. pp. 36, 37 (correcting the
text from the old MSS. M6 and K2o) as follows :—

‘Agerept, “seized,” is that when they shall take up a weapon
for smiting an innocent person ; Av6irtst, “turning,” is that when
one turns the weapon upon an innocent ferson ; when through
sinfulness one lays the weapon on a sinner the name is Aredfs;
for whatever reaches the source of life the name is Khé6r; one
explains BAs4f as “smiting,” and Yt as “ going to,” andthe soul
of man ought to be withstanding, as a counterstroke is the penalty
for a Yt when it has been so much away from the abode of life.
Jn like manner Agerept, Avéirfst, Aredis, Khér, Baz4t, and Yat
are also called good works, which are performed in like propor-
tions, and are called by the names of weights and measures 7” the
same manner. Of peshétanus tanfim pairyéité the meaning is
a Tanap(har; as they call a good work of three hundred a Tana-
pfihar, on account of the three hundred like proportions of the
same kind, the meaning of its name, Tan4pfihar, thereupon enters
into sin, .. . A Khér is just that description of wound from which

CHAPTER I, 2. 241

stirs, and each stir is four dirhams (σι σα)";
Agerept and Avéirist that which is least is a
scourging (t4z4n6), and the amount of them which
was specially ¢4a¢ which is most is said ¢o de one
dirham?; an Aredds is thirty séévs®; a Khér is
sixty stirs; a Bazdi is ninety stirs; a Yat is a hun-
dred and eighty stirs; and a Tandpdhar is three
hundred stirs ‘+.

the blood comes, irrespective of where, how, how much, and where-
with it is inflicted ; ἢ) ἐς that which is a wound from the beginning,
and that which will result therefrom.’

The application of this scale of offences is, however, not con-
fined to these particular forms of assault, but has been extended
(since the Avesta was compiled) to all classes of sins, and also to
the good works which are supposed to counterbalance them.

1 The dirham has been variously estimated, at different times,
as a weight of forty-five to sixty-seven grains, but perhaps fifty
grains may be taken as the meaning of the text, and the stir may,
therefore, be estimated at 200 grains. The Greeks used both these
weights, which they called δραχμή and orarnp.

3 The amounts of these first three degrees of sin are differently
stated in other places (see Chaps. XI, 2, XVI, 1-3, 5). It is diffi-
cult to understand why the amounts of Agerept and Avéirtst should
here be stated as less than that of Farman, and some Parsis, there-
fore, read vihast (as an irregular form of vist, ‘ twenty’) instead
of vés-ast, ‘is most,’ so that they may translate the amount as
‘twenty dirhams ;’ but to obtain this result they would have to
make further alterations in the Pahlavi text. Ina passage quoted
by Spiegel (in his Traditionelle Literatur der Parsen, p. 88) from
the Rivayat MS. Pra, in the Bibliothtque Nationale at Paris, it is
stated that Farman is seven stirs, Agerept twelve stirs, and Avdi-
rist fifteen stirs. Another Rivayat makes the Farman eight stirs.

5 All MSS. have Aredfs st 30, ‘an Aredfts is thirty (30), leaving
it doubtful whether dirhams or stirs are meant; and the same
mode of writing is adopted in Chap. XI, 2.

* All authorities agree about the amounts of the last five degrees
of sin. These amounts are the supposed weights of the several
sins in the golden scales of the angel Rashn@i (see AV. V, 5), when
the soul is called to account, for its actions during life, after the

[5] ; R

242 SHAYAST LA-SHAYAST.

3. In the administration of the primitive faith?
there are some who have been of different opinions

third night after death (see Mkh. II, 114-122). Its sins are sup-
posed to be then weighed against its good works, which are esti-
mated by the same scale of degrees (see the passage already quoted
from Farh. Okh. in p. 240, note 2), and it is sent direct to heaven, or
hell, or an intermediate place, according as the good works or sins
preponderate, or are both equal. In the Avesta of the Vendidad,
however, whence these degrees are derived, we find them forming
merely a graduated scale of assaults, extending from first lifting
the hand to smite even unto manslaughter ; and for each of these
seven degrees of assault a scale of temporal punishments is pre-
scribed, according to the number of times the offence has been
committed. These punishments consist of a uniform series of
lashes with a horse-whip or scourge, extending from a minimum
of five lashes to a maximum of two hundred (see Vend. IV,
58-114); each degree of assault commencing at a different point
on the scale of punishments for the first offence, and gradually
rising through the scale with each repetition of the offence, so that
the more aggravated assaults attain the maximum punishment by
means of a smaller number of repetitions. Thus, the punishments
prescribed for Agerepta, from the first to the eighth offence, are 5,
10, 15, 30, 50, 70, 90, and 200 lashes respectively ; those for Ava-
oirista, from the first to the seventh offence, extend on the same
scale from ro to 200 lashes; those for Aredus, from the first to
the sixth offence, are from 15 to 200 lashes; those for a bruised
hurt (4vara), from the first to the fifth offence, are from 30 to 200
lashes; those for a bleeding hurt, from the first to the fourth
offence, are from 50 to 200 lashes; those for a bone-breaking
hurt, from the first to the third offence, are from 70 to 200 lashes ;
and those for a hurt depriving of consciousness or life, for the
first and second offences, are go and 200 lashes. The maximum
punishment of 200 lashes is prescribed only when the previous
offences have not been atoned for, and it is to be inflicted in all
such cases, however few or trifling the previous assaults have
been.

1 In M6 péryédkéshih, but péryédkésh4n, ‘ of those of the
primitive faith,’ in K2o; from the Av. paoiryddkaésha of Yas.
I, 47, IL, 65, IV, 53, XXII, 33, Fravardin Yt. 0, go, 156, Af.
Rapithwin, 2. It is a term applied to what is considered as the

CHAPTER I, 3. 243

about it, for Gégésasp' spoke otherwise than the
teaching ? (AAstak) of Atar6-AQharmazd?, and Sdsh-
yans‘ otherwise than the teaching of Ataré-frobag
Nésat®, and Médék-mah® ofherwese than the teaching
of Gégésasp’, and Afarg® otherwise than the teaching

true Mazdayasnian religion in all ages, both before and after the
time of Zaratist.

* One of the old commentators whose opinions are frequently
quoted in Pahlavi books, as in Chap. II, 74, 82, 119, Pahl. Vend. ITI,
48, 138, 151, IV, 35, V, 14, 121, VI, 9, 64, VI, 6, 136, VIII, 64,
236, XV, 35, 48, 56, 67, XVI, 5, XVIII, 98, 124, and thirteen
times in the Nirangistén. His name is sometimes written Gésasp
(as it is here both in M6 and K2o) and sometimes Gégésdsp.

? Probably a written exposition or commentary is meant.

* This commentator is mentioned once in the Nirangistén as
Ataré A@harmazdan.

“ This commentator is mentioned in Chaps. II, 56,74, 80, 118,
119, III, 13, VI, 4, 5; also in Pahl. Vend. III, 64, 69, 151, IV, 6,
V, 48, 80, 107, 121, 146, 153, VI, 15, 64, 73, VII, 4, 136, 168,
VIII, 28, 59, 303, IX, 184, XIII, 20, XVI, 7, 10, 17, 20-22, 27,
XVIII, 98, and forty-six times in the Nfrangistan. He was ἃ name-
sake of the last of the future apostles and sons of Zaratfist (see
Bund. XXXII, 8), and his name is often written Sdsh4ns and read
Saoshyés or Sésy6s by Pazand writers.

5 This commentator is mentioned once in the Nfrangistén, and
may probably be the Ataré-frobag of B. Yt. 1, 7; compare also
Nés&f Barz-Mitr6, the name of another commentator, in Chap.
VII, 18.

5 This commentator is mentioned in Chaps. II, 1, 11, 12, 89, V,
5, 6; also in Pahl. Vend. III, 151, V, 6, 58, 107, VIII, 48, 110,
IX, 132, XIII, 99, XIV, 37, and four times in the Nfrangistan.
His name is sometimes written Médy6k-m4h or Matdék-m4h, and
he was a namesake of Zarat(ist’s cousin and first disciple (see
Bund. XXXII, 2, 3). The Vagarkard-i Dinik professes to have
been compiled by Médydk-mah, but there appear to have been
several priests of this name (see Bund. XXXIII, 1).

7 Gésasp in M6.

* This commentator is mentioned in Chaps. II, 2, 64, 73, 88,
115, V, 5, 6; also in Pahl. Vend. III, 48, 115, V, 6, 14, 22, 58,

R 2

244 SHAYAST LA-SHAYAST.

of Séshyans. 4. And all those of the primitive
faith rely upon these six? teachings, and there are
some who rely more weakly and some more strongly
upon some of them.

146, VI, 9, VII, 6, 61, 93, 136, VIII, 48, 64, 110, 250, IX, 132,
XIII, 99, XIV, 14, 37, XIX, 84, Pahl. Yas. LXIV, 37, once in
Farh. Okh., and thirty-eight times in the Nirangistan.

1 Both MSS. have ‘three,’ although four teachings and six
commentators are mentioned in the previous section, and a fifth
‘teaching’ is mentioned in Chap. I], 2. The original reading
was more probably ‘six’ than ‘four,’ as a Pahlavi ‘six’ requires
merely the omission of a cipher to become ‘three,’ whereas a Pah-
lavi ‘ four’ must be altered to produce the same blunder.

Several other commentators are mentioned in Pahlavi books, such
as Atar6-p4d, son of D4d-farukh, twice in the Nirangistan; Azdd-
mard nine times in Nir.; Baréshand Adharmazd once in Nir.; Dad
Aftharmazd in B. Yt. I, 7, ITI, 16, Pahl. Yas. X, 57, XI, 22; Dad-
farukh in Pahl. Vend. V, 112, VI, 64, and twice in Nir.; Dad-i-véh
seventeen times in Nir.; Farukhé thrice in Nir.; Kfratand-bigéd
in Pahl. Vend. V, 80, VI, 15, ΙΧ, 184, XIII, 20, he is called the Kir-
manfk in Pahl. Vend. IV, 35, and Dastir Hoshangji thinks his name
is merely a variant of the next; K(shtand-bféd in Sls. II, 57, 81,
118, VI, 6, VIII, 17, Pahl. Vend. III, 64, 69, IV, 6, V, 48, VI, 53,
64, 73, VIII, 28, XVI, 17, 21, 22, 27, and twenty-two times in
Nir. ; Mah-Afharmazd in Pahl. Vend. VII, 82 ; M&h-gésaspé, Mah-
g6séspé, Mah-géspé, or M&h-vasp in Pahl. Yas. IX, 33, Pahl. Vend.
III, 138, and ten times in Nir.; Ma&hvand-dad or M&h-vindad in
B. Yt. ΠῚ, 3, Pahl. Yas. IX, 33, X, 57, XI, 22, XIX, 27; Mard-bid
in Sls. II, 86, and twice in Nir., where he is called the son of DAd-
gun; Néryésang in Sls. VIII, 13, Pahl. Vend. V, 22; Nikhsha-
pohar, or Nishapfhar in Pahl. Vend. III, 151, V, 112, VI, 71,
VUI, 64, XVI, 10, 17, AV.I, 35, and twenty-four times in Nir.;
Nésai Bdrz-Mitr6 in Sls. VIII, 18; Partk or Pirik in Pahl. Vend.
IH, 138, V, 14, 134, VII, 82, 93, VIII, 64, and once in Nir.;
Réshan or Réshané (which, as the Sikand-gQmanf states, was the
name of a commentary written by Réshan son of Atar6-fréb4g) in
Sls. II, 39, 86, 107, B. Yt. ITI, 3, Pahl. Yas. IX, 5, 14, Pahl. Vend.
III, 48, V, 112, 134, 176, VII, 93, XVII, 11, and eleven times in
Nir.; disciples of Vakht-Afridd (possibly the Bakht-afrid of Sls. XX,
11, B. Yt. I, 7) are mentioned once in Nir.; Vand-Afharmazd in Sls.
II, 2, 6, 44, XIV, 5, Pahl. Vend. VI, 73; and Véh-dést once in

CHAPTERS I, 4--11, 2. 245

ι

Cuapter II.

1. For in the third fargard (‘chapter’) of the Ven-
didad of Méa@6k-m4h 1 2215 declared that when life is
resigned without effort ®, at the time when the life
departs, when a dog is tied to his foot, even then
the Nasfs® rushes upon it, and afterwards, when
seen by it, the Nasiis is destroyed by it. 2. This is
where 12 zs stated which is the dog which destroys
the Nasfs‘, the shepherd's dog, the village-dog, the -
blood-hound, the slender hound®, and the rOkdntk®;

the Nirangistén. It must, however, be observed that the reading
of some of these names is very uncertain.

1 Alluding probably to Médék-m4h’s complete commentary on
the Vendidad (now no longer extant), as the commentary on Pahl.
Vend. III, 48, which treats of Sag-dfd or dog-gaze, does not men-
tion Méd6k-mah or any of the details described here in the text ;
these details, however, are to be found in Pahl. Vend. VII, 4.

3 Reading amat bar4 z2ér gin dad. This phrase occurs
only in M6 (as a marginal note) and in the text of its descendants.
Assuming that bar4 may be a miswriting of pavan (see p. 176,
note 5), we might read amat pavan zér shfy4d, ‘when he shall
wash with holy-water.’

5 The ‘corruption’ which is supposed to enter a corpse shortly
after death, whence it issues in the form of a fiend and seizes upon
any one who touches the corpse, unless it has been destroyed, or
driven away, by the gaze of a dog, as mentioned in the text (com-
pare Vend. VIII, 38-48). The carcase of a dog is considered
equally contagious with the corpse of a human being, and when
the fiend of corruption (Nasfs or Nas of Bund. XXVIII, 29) has
seized upon any one, it can be driven out only by a long and -
troublesome form of purification described in Vend. VII], r11-
228, IX, 4-117.

‘ This statement is now to be found in Pahl. Vend. VII, 4.

® See Bund. XIV, 19. The Persian Rivayats of Kamah Bahrah
and K4fs Kam&n (quoted in Β29) describe these dogs as ‘the
shepherd’s dog, the house-dog, the strange or tame (gharib) dog,
and the puppy.’ ν

* Probably the Av. sukuruna of Vend. V, 100, XIII, 48, which

246 SHAYAST LA-SHAYAST.

and as to the rikdntk there have been divers
opinions, as Vand-Afiharmazd! asserted, from the
teaching of Afarg, that it does not destroy z¢. 3.
The dog destroys the Nasfs at the time when it
sees the flesh, and when it sees the hair or nails it
does not destroy 7#?, 4. A blind dog also destroys
z¢ at the time when it places a paw? on the corpse ;
and when it places z¢ upon the hair or nails it does
not destroy 7¢4. 5. The birds which destroy the
Nas@s are three: the mountain kite, the black crow,
and the vulture®; the bird, moreover, destroys 22 at
the time when z¢s shadow falls upon it; when it sees
it in the water, a mirror, or a looking-glass, it does
not destroy 225,

is translated by hfkar or hfkfr in the Pahlavi version. This
fifth kind of dog is called ‘the blind (Κατ) dog’ in the Persian
Rivayats; but Pahl. Vend. VII, 4 asserts that ‘SéshAns said the
rikunik also destroys it, and then speaks of the blind dog as
in § 4.

1 See the note on Chap. I, 4.

3. This is also stated in Pahl. Vend. III, 138.

> See Pahl. Vend. VII, 4.

4 The Persian Rivayats say this is because the Nas(is is con-
cealed beneath the hair and nails (compare Vend. VII, 70).

5 These are the birds ‘created for devouring dead matter’
(see Bund. XIX, 25). Pahl. Vend. VII, 4 substitutes an eagle
(dalman) for the vulture.

6 This sentence is probably defective, as the last clause evi-
dently refers to the dog’s gaze (see Pahl. Vend. III, 138), and not
to the bird’s shadow; the rule, however, is applicable to both.
Thus the Persian Rivayats state that if the bird’s shadow falls upon
the hair or the nails of the corpse, or if the bird’s shadow, or the
dog’s gaze falls upon a corpse in the water, or upon its reflection
in a mirror, the Nasfs is not destroyed. Dastfr Jamaspji is of
opinion that the utility of the bird’s shadow is intended to apply
only to. cases of death in uninhabited places, where a dog is not
procurable. As all three birds are such as feed upon corpses, it
seems probable that the rule as to their utility was intended to pre-

CHAPTER Il, 3-7. 247

6. Vand-Adharmazd said, where a pregnant woman
is to be carried by two men’, both are to be cleansed
by the Bareshnim ceremony*, and the head of the
corpse, when they carry it away, is to be set towards
the Dakhma’. 7. And on account of contamination

vent any neglect of corpses found in wild places, where some of
these birds would be sure to approach and let their shadows fall
upon the dead, after which the finder of the corpse would suppose
that the Nass was destroyed or driven away, and the corpse safer
to approach.

1 This is an exceptional case, when not more than two men
are available ; the usual custom (see Chap. X, 10) is to employ
four men and two dogs (double the usual number) in disposing of
the corpse of a pregnant woman, on account of the double risk
of contamination, owing to the Nas(s, or fiend of corruption,
having seized upon two corpses at once. In consequence of the
exceptional nature of the case, the mode of purification is also
exceptional.

2 A long purification ceremony lasting nine nights, and described
in Vend. IX, 1-145. Its name, according to Dastir Hoshangji,
is derived from the first word of the instructions for sprinkling the
unclean person, which commence (Vend. IX, 48) as follows: Bare-
shniim hé vaghdhanem paourum paiti-hindis, ‘sprinkle in
front on the top of his head.’ As it is usual to quote chapters by
their initial words, the initial word of these instructions for the cere-
mony became a name for the ceremony itself.

5. The building in which the dead are finally deposited; here
called by its Huzvaris name, khazin. The Dakhmas used by the
Parsis in India are like low circular towers in external appearance,
and consist of a high wall enclosing a larger or smaller circular
space which is open to the sky. The only opening in the wall is
a small doorway, closed with an-iron door. In the centre of the
circular area is a circular well a few feet in depth, and the space
around it is paved so as to slope gently downwards from the
enclosing wall to the brink of the well. This paved annular area
is divided (by shallow gutters grooved into its surface) into spaces,
each large enough for one corpse to be laid upon it, with the head
towards the wall and the feet towards the well. These spaces are
arranged in two or more concentric rings around the well, and the
gutters (which isolate each space on all four sides) drain into the

248 SHAYAST LA-SHAYAST.

(padvishak)! two are not to be carried at one time,
and two by one person are not proper; one dog and
one person are proper*. 8. Every one who under-
stands the care of a corpse is proper; two boys of
eight years old, who understand the care, are proper;
a woman free from menstruation, or free from dead

well. After a sufficient time has elapsed the dry bones are said to
be thrown into the well, and when the well is full the Dakhma
ought to be finally closed, and another one brought into use.
These Dakhmas are erected upon some dry and barren spot,
remote from habitations and water; upon the summit of a hill,
if possible, as prescribed in Vend. VI, 93, and usually more than
a mile from the town. In Bombay the town has gradually
approached the Dakhmas, and to some extent surrounded them,
but has been kept away from their immediate vicinity by the
judicious measures of influential Parsis, who have acquired all the
neighbouring land, and refrain from building on it. The reason
for thus exposing their dead to the sun and carnivorous birds is
that the Parsis consider fire, water, and earth too sacred to be
defiled by corpses; and they have less consideration for the air.
Next to burning, the Parsi mode of disposing of the dead is the
most rapid and effectual, as it avoids most of the concentrated
evils which must accumulate in crowded cemeteries in the course
of time, and which require ages to dissipate. As it is, most of the
offensive effluvium in the immediate vicinity of a Dakhma arises
not from direct contamination of the air, but indirectly through
the ground, which becomes polluted, in the course of time, by
impure filtrations.

1 Dastir Jémaspji prefers reading patéshak, and thinks it
means ‘necessity,’ as in cases where two deaths occur nearly
simultaneously in the same house, when both corpses cannot be
removed the same day. Such a meaning might suit this passage,
but the word occurs again, in § 33 and Chap. IX, 7, where it can
refer only to ‘contamination,’ and the etymology of padvishak
(Av. paiti+ vish) is plain enough.

? That is, when two persons cannot be found to carry a corpse,
one can do it alone, provided he holds a dog by a string. This
course is adopted, Dastfir Jam4spji says, when a person happens
to die in a place where only one Parsi is available.

CHAPTER IU, 8-11. 249

matter !, or a man, with a woman or a child of eight
years old, is proper.

9. It is not to be carried all covered up’, for
that is burying the corpse; to carry ἐξ in the rain
is worthy of death®. το. When clouds have been
around‘, it is allowable to carry 24 away from the
house; and when rain sets in upon the road it is not
allowable to carry 2¢ back to the house; du¢ when it
is before a veranda (dahliz) one should put ἐξ down
there; that is allowable when he who owns the
veranda is apprehensive, azd when he does not
allow z¢ inside; and, afterwards, it is to be carried
away to its place, and when the water stands the
height of a javelin (nizak) inside δ, ove puts ἐξ down
and brings 2 away yet again. 11. Méddk-mah®
says that there should be a shelter (var)’ ove should

1 Τὴ the terms avi-dasht4n6 and azvi-nas4f the compound
av is written in an obsolete manner, both in M6 and Κο. The
meaning of the text is that either or both of the corpse-carriers
may be any Parsi man, woman, or child who understands the
proper precautions. Compare Pahl. Vend. VIII, 28.

3 K20 has ‘ when curved it is not to be carried.’

5 That is, it is a mortal sin to allow rain to fall upon a corpse
before it is deposited in the Dakhma.

‘ Or ‘withheld,’ or ‘continuous,’ according as we compare
hamfin with Pers. 4mfin (Aman), am4n, or h4m4n.

δ᾽ Inside the Dakhma apparently. The meaning seems to be,
that when the Dakhma is flooded the corpse is to be laid down
in some dry place in its vicinity until the flood has abated. But
according to Pahl. Vend. VIII, 17, it is allowable to throw the
corpse in when the Dakhma is full of water.

5 See Chaps. I, 3, II, 1. Here, again, the quotation must be
from his complete commentary, as it is not extant in the present
Pahlavi Vendidad.

7 From Av. var, ‘to cover, to shelter ;’ compare Pers. gullah,
‘a bower or shed.’ Nowadays the Parsis have a permanent
shelter near the Dakhma. Pahl, Vend. VIII, 17 says, ‘to carry

’

250 SHAYAST LA-SHAYAST.

fasten above that place, avd it would make z¢ dry
below!; ome should place the corpse under that
shelter, and they may take the shelter axd bring z¢
away.

12. From the fifth fargard of the Vendidad of
Méd6k-mah? they state thus, that at the place
where one’s life goes forth, when he shall die upon
a cloth, and a hair or a limb remains upon the bed-
place and the ground’, the ground conveys the pollu-
tion, even not originating with z¢se/f (ahambanié),
in like manner down unto the water‘. 13. And when
he ts on a bedstead, and z¢s legs are not connected
with the ground, when a hair or a limb remains
behind on the bedstead, it does not convey ¢he fol-
lutcon down. 14. When he shall die on a plastered
floor the plaster is polluted, and when they dig up
that plaster and spread z¢ again afterwards, it is
clean. 15. When he shall die on a stone, and the
stone is connected with the ground, the stone will
become clean, along with the ground, in the length
of a year; and when they dig up the place, the
stone Jeng polluted is to be washed at the time.
16. When a stone is connected with the ground, or
is separated, and one shall die upon it, so much space
of the stone as the corpse occupied is polluted δ;

an umbrella (avargash) from behind, or to hold up a shelter, is of
no use.’

1 Or, ‘it would make ## very dry,’ if we read avtr, ‘very,’ instead
of agtr, ‘below ;’ these two words being written alike in Pahlavi.

3. Quoting again from his lost commentary.

* Or, perhaps, ‘ floor.’

4“ This translation is somewhat doubtful, but the text seems to
imply that the ground is polluted as deep as it contains no water.

5 K2o has had, ‘ the stone is all polluted, and will become clean
at the time when they dig :¢ up, the stone is all polluted, in so

‘CHAPTER I, 12-19. 251

when they shall leave it, in the length of a year it
will become clean a/ong with the ground; and when
they dig z¢ up, the stone is all polluted, amd is to be
washed at the time; when the stone is not made
even with the ground, above the ground the stone is
all polluted, azd is to be washed at the time.

17. Dung-fuel azd ashes, when the limbs of a
menstruous woman come upon them, are both pol-
luted; and the salt and lime for washing er shift
(kartak-shai) are ¢o de treaded just like stone’.

18. If one shall die on a terrace roof (08 η)", when
one of his limbs, or a hair, remains behind at the
edge of the roof, the roof is polluted for the size of
the body as far as the water; and they should carry
down all the sacred twigs (baresém) ® in the house,
from the place where the pollution is, until there are
thirty steps of three feet* to the sacred twigs, so
that the sacred twigs may not be polluted; and
when his hair or limb has not come to the eaves
(ρα ταῖς ἃ πη) the roof is polluted to the bottom (téhtk).
19. And when ove shall die on a rita® ἐξ is polluted
much space as the corpse occupied “7 ἐς polluted;’ but the addi-
tional matter seems to be struck out. Something analogous to the
details in this paragraph will be found in Pahl. Vend. VI, 9.

1 This section would be more appropriate in Chap. III.

? Or ‘an upper floor;’ Pahl. Vend. VI, 9 has, ‘when he shall
die on an upper floor, when nothing of him remains behind at the
partitions (pardak4n), the floor is polluted as far as the balcony
(4skfip) and the balcony alone is clean; when anything of him
remains behind at the partitions, the floor is polluted as far as the
balcony, the ground is polluted as far as the water, adou/ the balcony
alone it is not clear.’

* See note on Chap. III, 32.

‘ The gam, ‘step,’ being 2 feet 71 inches (see note on Bund.
XXVI, 3) these thirty steps are about 79 English feet.

® Meaning uncertain; the word looks like Huzvaris, but it is
possible to read rid-aé instead of rfta-1.

252 SHAYAST LA-SHAYAST.

for the size of the body as far as the water; zz the
length of a year it will become clean a/ong with the
ground. 20. A built bridge is 4ad/e just like a
terrace roof. 21. When oze shall die on the terrace
roof of a trellised apartment (varam), that is also
fiable just like a terrace roof. 22. When he shall
die in a trellised apartment, when one of his limbs,
or a hair, does not remain on the borders (parak4n),
it does not convey the pollution down, but when any
of him remains behind it conveys 12 down; it is
allowable when they dig ἐξ up', and ove also spreads
ἐξ again afterwards, and 7¢ is clean.

23. When one shall die by strangulation and a
rope in a crowd, when ¢ere is no fear of his falling
down they should not carry 42m down; and when
there is a fear of his falling down, when that fear is
as regards one side of him, they should carry zm
down on that side; and when 4e has fallen down
they should carry 42m down 7” such place as he has
fallen. 24. When one is seated upright axd shall
die, when ¢here is fear of his falling on one side they
should carry 47m down on that one side, and when
there is fear on all four sides, ¢4ex on all four sides ;
and when ἀφ has fallen down they should carry 47m
down zz such place as he has fallen *.

25. And when ome shall die on a tree, when its

’ That is, the floor of the apartment; which would probably be
formed of earth beaten down, which, in India, is nearly always
overspread with diluted cow-dung to hinder cracks in the smooth
surface. A better class of floor is spread with lime plaster on
a stony surface.

3. The object of these rules is evidently to avoid disturbing the
corpse more than is absolutely necessary, provided there be no
fear of its polluting more of the ground by falling upon it.

CHAFTER II, 20—32. 253

bark is green and /here is no fear of falling off, they
should not carry 42m down; and when ¢here is fear
of it, they should carry down the whole of the body
(tand masai). 26. And when the bark of the tree
is withered, when ¢here is fear of it and when 2.676 is
no, fear of it, they should carry z# down. 27. When
he shall die on a branch of a tree which is green,
when ¢here is no fear of his falling off they should
not carry 42m down. 28. And when ¢here is fear of
it, or z#zs a branch of a withered tree, when also, a
hair originating with him, or a limb, remains behind
on the particular tree, they should carry down the
whole of the body!. 29. And when it does not re-
main behind him on the particular tree, but when
there is fear of its falling off, they should not carry it
below (vad fréd@)?.

30. When a corpse (nas4t-1)8, from outside of it,
remains behind on a jar (khQmb6) in which ¢here
may be wine, the jar is polluted, azd the wine is
clean. 31. And when ome shall die inside, in the
wine in the jar, if not even a hair or a curl originat-
ing with him remains behind on the jar, the wine is
polluted and the jar not polluted‘, 32. When ΖΖ zs

1 Kao has a portion of § 30 inserted here by mistake.

3 The object of these rules is likewise to prevent the risk of the
‘corpse defiling more of the ground than is absolutely necessary by
falling upon it, as it might do by the breaking of a dead branch.

3 Nasi (Av. nasu) means not only a corpse or carcase of
a human being, dog, or other animal of the good creation, but
also any portion of such corpse or carcase; that is, so/rd ‘dead
matter’ in general, as distinguished from dirt or refuse from the
living body, or any /iguid exudation from a corpse or carcase,
which is called hikhar (Av. hikhra).

4 Pahl. Vend. VI, 9 states, that ‘when one shall die on a jar of
wine, the jar is useless, and the wine becomes just as though ss

254 SHAYAST LA-SHAYAST.

a jar in which ¢here is oil}, and dead matter (nasA}),
from outside of it, remains behind on it, this is even
as though it remains inside it, because the oil comes
outside and goes back to the inside, avd both are
polluted, the jar and the oil; and even on making
the jar dry? it is not fit to put anything in.

33. When a serpent (garzak) is in a jar in which
there is wine, both are useless and polluted, for it
makes ‘hem contaminated (padvishak). 34. And
when corn shall be in z¢, the jar is polluted and the
corn clean; and when nothing originating with the
serpent inside the jar remains behind on the jar, so
much of the corn as includes the serpent, and upon
which the touch (m4lisn) of the serpent has gone—
because the touch of the serpent’s seed might be
the death of one —is to be taken out and to be
thrown away. 35. And when hair or dead matter,
even not originating with ¢he serpent, remains be-
hind on the jar, the jar is polluted, but is service-
able (sh4yad) on making z¢ dry’.

36. Brick, earth, and mortar are separated by

course (ravisn) had been within three steps of the corpse. And
when he shall die in the wine, when nothing of him remains behind
on the jar, the jar is proper on making # dry’ (or, perhaps, ‘ the
jar is fit for bran-flour’).

1 Or ‘clarified butter ;’ in this case the ‘jar’ is probably a
globular vessel, or carboy, made of hide, through which the oil,
or liquid butter, penetrates so far as to keep the outer surface
greasy, which accounts for the remark about the oil passing in and
out. Such vessels, called dabar, are commonly used for oil and
liquid butter in India.

* Assuming that khfiskar stands for khfisk-kar, as it does in
Pahl. Vend. VI, 71; otherwise we should have to read thus: ‘and
the jar is not even fit to put any bran-flour in.’

5. Again assuming as in ὃ 32; otherwise we must read thus:
‘but is fit for bran-flour (khQskar).’

CHAPTER II, 32-.:8. 255

their own substance (pavan mindavam-i nafs-
man), and are connected with the ground; being
separated by their own substance is this, that so
much space as dead matter’ comes upon is pol-
luted ; being connected with the ground is this, that
they would convey the pollution down unto the
water. 37. Dung-fuel, ashes, flour, and other pow-
dered things are connected with their own sub-
stance, and are separated from the ground; being
connected with their own substance is this, that
when dead matter comes upon them the whole of
them is polluted; and being separated from the
ground is this, that when dead matter comes upon
them it does not make the ground polluted 3,

38. Ata house 72% which the sacred ceremony
(yazisn) is prepared, and a dog or a person passes ὃ
away in it, the first business to be done is this, that
the fire is to be preserved from harm; moreover, if
it be only possible to carry the fire so that they
would carry z¢ away within three steps of the
corpse‘, even then it is to be carried away, avd the

1 Or ‘a corpse ;’ K2o0 has ‘stands upon.’ The meaning is that
these substances do not communicate the contamination throughout
their own substance, but only downwards to the ground, which con-
veys it farther down, so far as it contains no water.

2 That is, these substances communicate the contamination
throughout their own substance, but not down to the ground.

5 The verb vidardand (Huz. vabrfintand), ‘to cross over, to
pass away’ (Av. vi+tar, Pers. gupHastan), can only be used
when referring to the death of good people or animals; but the
verb mirdand (Huz. yemitfintand), ‘to die, to expire’ (Av.
mar, Pers. murdan), can be used generally, though usually applied
to the wicked and to evil creatures. Pahl. Vend. V, 134 contains
nearly the same text as §§ 38, 39.

4 Under ordinary circumstances fire must not be brought within
thirty steps, or about 79 English feet, of a corpse (see Vend. VIII,

256 SHAYAST LA-SHAYAST.

wall is not to be cut. 39. Réshan!' said that an
earthen ove is to be cut into, du¢ a mortar one is
not to be cut; below and above no account zs taken
of damaging (béd@6zédth)? the wall*. 40. To bring
the fire within 4 the three steps from the corpse is a
Tanapdhar sin; and when exudation happens to the
corpse, it is worthy of death® 41. The prepared
food in that house is all useless, and that which is
not prepared is usable in the length of nine nights

17). But the spirit of the Mazdayasnian law is reasonable, and,
although strict, it allows for practical difficulties and chooses the
least of two evils in a more judicious manner than might be
expected (a fact which it would be well for Parsis and others to
observe in doubtful cases). Here, breaking through the wall of a
house is considered a greater evil than the possible pollution of
the fire by passing at a distance of three steps, or eight English
feet, from a corpse.

1 The name of a commentator, or commentary, often quoted in
Pahlavi translations (see the note on Chap. I, 4).

2 Literally, ‘destroying the consciousness,’ or ‘injuring the
existence.’ B6éd6zéd or bédy6ézad is a particular kind of sin
which appears to consist chiefly of the ill-treatment of animals and
injury of useful property. It is mentioned in Pahl. Yas. XXIX,
rb, Pahl. Vend. V, 107, XIII, 38, Farh. Okh. pp. 32, 33; and in
some editions of the Khurdah Avesta it is defined as selling stolen
men or animals into misery, or one’s own domestic cattle to the
butcher, also spoiling and tearing up good clothing, or wasting
and spoiling good food.

5 The meaning is, that if it became necessary to break through
the wall in order to remove the fire unpolluted, the sin committed
through damaging the wall will not be punished either in this
world or the next.

‘ That is, nearer than three steps, which is considered to be
the minimum distance at which any degree of purity can be
maintained.

5 A marg-arg4n sin, on committing which the sinner is required
to place his life at the disposal of the high-priest (see Chap. VIII,
2, 5,6, 21). It is usually considered equivalent to fifteen Tana-
pfhars (see Chap. I, 1, 2).

CHAPTER II, 39-45. 257

or amonth'. 42. Clothing also zz like manner, ex-
cept that which oze wears on the body; that, even
in that time, is not clean, since it remains in use.
43. And the holy-water (zéhar)?, too, which is
taken and remains ἐφ that place, is to be carried
away immediately to the water; also the sacred
milk (giv) azd butter (gum)* z# like manner. 44.
Of the prayer® clothing Vand-Adharmazd " said that
it is usable in the length of nine nights 07 a month ;
the writer’ (dapir) said that it is when they perform
the washing of hands, and wash z¢ thoroughly, it
will become clean at the time.

45. If in a house there are three rooms (gungt-
nak), and ome shall die in the entrance place
(darg4s), if ἐξ de so that they may set the door
open, and the corpse comes to this side, only this

1 According to the season of the year, the period of uncleanness
being nine nights in the five winter months, and a month in the
seven summer months (see Vend. V, 129).

* Av. zaothra; this holy-water is consecrated by the priest
reciting certain prayers while holding the empty metal cups in his
hands, while filling them with water, and after filling them (see
Haug’s Essays, p. 397).

5. The Av. g&us givya, ‘product of the living cow,’ which is
kept in a metal saucer during the ceremonies, and used for
sprinkling the sacred twigs (baresém), and for mixing with the
holy-water and Hém-juice in the mortar (see Haug’s Essays,
PP. 403, 405, 406).

4 Compare Pers. 4fim, ‘fat;’ it is the Av. σας hudhau, ‘pro-
duct of the well-yielding cow,’ a small ‘piece of which is placed
upon one of the sacred pancakes, or wafers (drén), during the
ceremonies (see Haug’s Essays, pp. 396, 407).

5 Reading yast; but it may be gast, ‘ changed.’

* See the note on Chap. I, 4.

7 There appear to be, as yet, no means of ascertaining the —
name of the writer of the Sh4yast 14-shayast, who gives his own
opinion here.

[5] 5

258 SHAYAST LA-SHAYAST.

side is polluted; and if the corpse comes to that
side, only that side is polluted; when it comes to
both sides at once (aév4&), only the entrance place
is polluted alone, both the dwelling-rooms (khA4nak)
are clean.

46. And the vault of the sacred fires! alone does
not become polluted.

47. If one shall die in a wild spot (vaskar), pre-
pared food which is within three steps is all useless,
and beyond four:steps it is not polluted. 48. Pre-
pared food is this, such as bread, boiled and roast
meat, and prepared broth *.

49. And the ashes (var) of the sacred fire® be-
come in a measure polluted.

50. Should they carry in the fire into that house
in which the length of nine nights oy a month is
requisite for becoming clean, ¢heve is a sin of one
Tandpdhar* through carrying z¢ in, and one Tan4-
pahar through kindling z¢; and every trifling crea-
ture (khdr or khal) which shall die and shall remain
causes a sin of one Tandpfhar. 51. Also through
carrying water in, ¢here is a sin of one Farman; and
to pour water on the place where amy one’s life
departs is a sin of one Tan4pdhar, and to pour 2
on a different place is a sin of one Yat. 52. And to

1 Literally, ‘the vault of the fires of Vahram.’ Pahl. Vend.
V, 134 says ‘the vault of the fires is /:ad/e just like an empty
house.’ Both this section and § 49 seem out of place.

® See Pahl. Vend. V, 134.

® Literally, ‘the produce of the fire of V&hram,’ a term for
‘ashes,’- which is used in Pahl. Vend. V, 150 along with the
equivalent phrase, ‘clothing of the fire’ (see Chap. III, 27).

* See Chap. I, 1, 2 for the degrees of sin mentioned in δὲ 50,
51, 53-

CHAPTER II, 46-56. 259

undergo ablution ! inside che unclean house is all non-
ablution. 53. And whoever goes into it needlessly,
his body and clothes are to be every time thoroughly
washed, and his sin is one Tanapfhar; and when he
goes in needfully z¢ is neither good work nor sin*.
54. And this pollution is all in the sharp account
(ttkhak am4r) when the life departs*; the only
thing which amounts to polluting is contact with the
flesh, and even with the hair and nails. 55. Of the
contact which is stated in the Avesta‘, the account
is that zt ἐς from one side, and it ever cleaves to
one; the curse (gazisn)® which is stated in the
Avesta advances from all four sides. 56. Sdshyans*
said it is, until its exhibition to a dog, just as it be-
comes at the time when its life departs’; a priest, a

1 That is, the ceremonial ablution (p&dty4zth), or ‘ washing,
with water, the hands and arms up to the elbows, the face as far
as behind the ears, and the feet up to the ankles,’ whilst a certain
form of prayer is recited (see AV. p. 148, note).

3 Here again, as in ὃ 38, the strict letter of the law is relaxed in
case of necessity.

5 Meaning, apparently, that any pollution is taken into account,
as a sin, in the investigation the soul has to undergo upon entering
the other world. Much of this paragraph will be found in Pahl.
Vend. V, 107.

4 Referring to Vend. V, 82-107, which gives an account of the
number of persons through whom the pollution of a corpse or
carcase will pass, which is in proportion to the importance of the
dead individual. The statement here made is that the infection,
passing from one to the other, enters each person only on one
side, but the demon of corruption attacks them on all sides.

* Meaning, probably, the Nasfs, or demon of corruption (see § 1),
who is said to rush upon all those polluted as detailed in Vend. V,
82-107.

4 See Chap. I, 3.

7 That is, until seen by the dog the corpse remains pervaded
by the demon of corruption and hazardous to approach (see
§§ 1-4).

: S 2

260 SHAYAST LA-SHAYAST.

warrior, and a husbandman are no use, for merely
a dog is stated. 57. Kishtand-bigéd! said the
account is at the time when its life departs; and
that which Kashtané-bigéd specially said is, ‘when
anything is inside it (the place) the pollution is as
far as to the place where that thing stands. 58.
When a dog, or a goat, or a pig is requisite
(darvai)? it is proper, for the pollution does not
attack further there ; and the pollution of a child in
the womb is a/ong with the mother.

59. The direct pollution of a hedgehog ὃ cleaves
to ove, and not the indirect pollution. 60. Direct
pollution (hamréq) * is that when the body is in
contact with a corpse, and indirect pollution (patt-

1 See Chap. I, 4, note. This name is nearly always written
Kushtand-biigéd in Sls. in Κ2ο and M6; it is not mentioned in
Pahl. Vend. V, 107, although the details here quoted are there
given in part.

* The meaning is not quite clear, but this sentence is probably
to be read in connection with the preceding one, as implying that
where such domestic animals are kept they can be used for stopping
the infection, as effectually as any inanimate object. The pig is
here mentioned as a common domestic animal, but Parsis have
long since adopted the prejudices of Hindus and Muhammadans
as regards the uncleanness of the pig.

’ As Vend. V, 108-112 says the same of the dog urupi, it
would seem that the writer of our text considered the urupi to be
a hedgehog (zfizak); the Pahlavi translation of the Vendidad
renders it by rapuk or rfpQk, which appears to be merely an
approximate transcript of the Avesta word; traditionally, this is
read raspfik and compared with Pers. r4sf, ‘ichneumon;’ its
identification with the hedgehog is certainly doubtful, although it
appears to be admitted in Pahl. Vend.V, 112, where the same
words are used as in this section.

* The technical terms hamréd and paftréd, for contagion and
infection, are merely corruptions of Av. him-raéthwayéiti and
paiti-raéthwayéiti. The definition of the latter one is omitted
in Kao by mistake.

CHAPTER II, 57-632. 261

réd@) is that when" de is in contact with him who
touched the corpse ; and from contact with him who
is the eleventh ? indirect pollution cleaves to one ix
the same manner. 61. The indirect pollution of an
ape ὃ and a menstruous woman, not acting the same
way, remains. 62. The shepherd’s dog, and like-
wise the village-dog, and others also of the like kind
carry contamination to eight‘; and when they shall
carry the carcase down on the ground the place® is
clean immediately; and that, too, which dies on a
balcony (A4skQp), until they shall carry ἐξ down to
the bottom, is polluted for the length of a year.

63. Whoever brings dead matter (nas4f) on any
person is worthy of death; he is thrice worthy of

1 Reading amat, ‘when,’ instead of mfin, ‘ which’ (see note to
Bund. I, 7).

3 Vend. V, 86, 87 limits the pollution to the eleventh person
infected, in the extreme case of the corpse having been a priest;
but Pahl. Vend. V, 107 quotes the opinion of Sésh4ns that until
a dog has gazed at the corpse the pollution extends to the twelfth,
but only the first ten require the ceremonial purification of the
bareshnfim, the others being cleansed by ordinary washing with
bull’s urine and water.

5 Pahl, Vend. V, 107 states, however, that ‘everything of (ἢ
ape (kapik) is just like mankind.’ The meaning of § 61 is very
uncertain, as the text can be both read and translated several ways,
and none of them are very satisfactory.

4 That is, in the case of the shepherd’s dog (see Vend. V, 92, 93);
the carcases of other dogs occasion the indirect pollution of fewer
persons, in proportion to their inferior importance; but Pahl. Vend.
V, 107 states, with regard to this importance, that when ‘in doubt,
every man is to be considered as a priest, and every dog as a shep-
herd’s dog,’ so as to be on the safe side, by exacting the maximum
amount of purification in all doubtful cases.

δ᾽ The Pahlavi text leaves it doubtful whether the place, the
people, or the carcase becomes clean, but the first is the most
probable.

262 SHAYAST LA-SHAYAST.

death! at the time when a dog &as not seen the
corpse (nasat); and ¢f through negligence of ap-
pliances and means (44r va tQb4n35) he disturbs ἐξ,
and disturbs ἐξ by touching it, he knows that z¢ zs a
sin worthy of death; and for a corpse that a dog
has seen, and one that a dog has not seen, the ac-
countability is to be understood 20 de as much ’, and
for the death and sickness* of a feeble man and a
powerful one. 64. Afarg has said there is no ac-
count of appliances and means‘, for ¢¢ is not allow-
able to commit a sin worthy of death in cases of
death and sickness.

65. When they move a corpse which a dog Aas
not seen with a thousand men, even then the bodies
of the whole xuméer are polluted 5, and are to be
washed for them with ceremony (pisak)* 66. And
Jor that which a dog Aas seen, except that one only
when a man shall move ἐξ all? by touching 7, his
washing is then not 4o de with ceremony. 67. And
when he is in contact azd does not move 27, he is to
be washed with bull’s urine and water. 68. And

‘ That is, he has committed a sin equivalent to three mortal
sins (marg-arg4n).

3 Reading ves as equivalent to vés.

5 Reading rakhtakth (compare Pers. rakhtah, ‘sick, wounded’).

* This opinion of Afarg (see Chap. I, 3) is also quoted in Pahl.
Vend. III, 48.

5 This statement is repeated in Chap. X, 33.

© That is, with the Bareshnm ceremony.

7 This exception (which is repeated in §§ 68, 71) seems to imply
that §§ 66, 68, 71 refer to the collection of any fragments of
a corpse found in the wilderness, or in water; and the exemption
from the troublesome purification ceremony in such cases, is pro-

- bably intended to encourage people to undertake the disagreeable
duty of attending to such fragments.

CHAPTER II, 64-71. 263

when he shall move with a stake (dar)! a corpse
which a dog Aas not seen, except that one only
when he shall move ἐξ all, the washing for him is
not ¢o ée with ceremony.

69. And when a man shall move a corpse, which
a dog Aas not seen, by the hand of another man, ἦέ
who moves it by the hand of a man, and he also
whose own hand’s strength does ἐξ are polluted in
the bodies of both; and it is the root of a Tandpf-
har? sez for him himself and of a TanApdhar for the
other one, for this reason, because his own body and
that also of the o¢ker are both made polluted
through sinfulness. 70. And when there is not in
him, nor even originating with 47m (ahambiniA),
the strength of him whose own hand Ζ2 ἐς, it is just
as though he would move it (the corpse) with a
stake ®; and he who held 22 in the way of contact
with his hand is to be washed with ceremony ; and
it is the root of a Tandpdhar sin for him whose
own hand 122 zs, and of a Khér* for himself. 71.
When he shall move a corpse by the hand of a man,
and the corpse is of those which a dog has seen—
except that one only when he shall move it all '—
the washing for him is not ¢o de with ceremony.

1 The interposition of the stake, or piece of wood, prevents the
direct attack of the Nasfs, or demon of corruption, which has not
been driven away bya dog. That inanimate objects are supposed
to stop the progress of the pollution appears from § 57.

* See Chap. I, 1, 2. A sin is figuratively said to take root in
the body, when it has to be eradicated, or figuratively dug up.

5 See § 68. If he employs another man to move the corpse
merely because he is physically unable to do it himself, he escapes
with less pollution than when he is able to do the work himself;
but the man employed suffers the same in both cases.

* See Chap. I, 1, 2. 5 See § 66.

264 SHAYAST LA-SHAYAST.

‘72, When one is going dy a place at night, and
comes back there om the morrow, and a corpse
lies there, and he does not know whether the evil
(dds) was there when he came by’, or not, it is to
be considered by him that it was not there.

73. Of a flock in which is a sheep by whom dead
matter is eaten, of a forest in which is a tree with
which dead matter is mingled, and of a firewood-
stand (aesamd4n) in which is a stick of firewood
with which grease is mingled, Afarg said that it is
not proper to make the flock and the forest fruitful,
and the firewood is useless *.

74. About a door on which a corpse impinges; as
to the door of a town and city they have been of the
same opinion, that 22 is to be discarded by zs com-
rades (hamk4r)°; as to a door which is mostly closed
(badtim)* they have been of different opinions,

1 Literally, ‘when I came by;’ the usual Persian idiom in such
phrases.

3 This statement of Afarg’s, so far as it relates to greasy fire-
wood, will be found in Pahl. Vend. V, 14.

5. Or, ‘by the community.’ The same rule is mentioned in Pahl.
Vend. V, 14.

4 There is some uncertainty about this word. It is not the
Pers. badtum, ‘ worst, vilest,’ because that is written vadtfim or
vatim in Pahlavi; besides, the rule must apply to other than the
vilest doors, otherwise it would not harmonize with ὃ 75. It is not
a miswriting of nftQm, ‘lowest, most debased,’ for the same reason,
and because it occurs elsewhere. It is not a miswriting of bétman,
a possible variant of béta, ‘a house’ (although ‘a house-door’
would suit the context very well), because it occurs also in Pahl.
Vend. V, 14, XI, το, in which latter, place it is clearly an adjective
partially translating Av. bendvé. And it would be hazardous to
connect it with Pers. bid@n, ‘outside,’ which seems merely a cor-
ruption or misreading of birfin. The view taken here is that
badtfim stands for bandtim, ‘most shut up,’ the nasal being
often dropped in Pahlavi, as in sag for sang, ‘stone,’ &c.

CHAPTER II, 72-78. 265

Gégésasp! said that discarding ἐξ by Azs comrades
is likewise proper, and Sdédshyans said that it is not
proper; and as to other doors they have been
of the same opinion, that it is not proper. 75.
The door of one’s own chief apartment (shah-g4s)
is fit for that of the place for menstruation (dast4n-
ist4n), and that of the place for menstruation is fit
for that of the depository for the dead (khazan5)?,
and that of the depository of the dead is not fit for
any purpose whatever®; that of the more pleasant
is fit for that of the more grievous.

76. Any one who, through sinfulness, throws a
corpse into the water, is worthy of death on the
spot ‘; when he throws only one z¢ zs one s¢z worthy
of death, aad when he throws ten at one time 22 zs
then oné sz worthy of death; when he throws ¢hem
separately z¢ zs a stn worthy of death for each one.
77. Of the water, into which oe throws dead matter,
the extent of pollution is three steps of three feet zx
the water advancing, nine steps of three feet z# the
water passed over, and six steps of three feet zz the
water alongside δ; six steps of three feet in the depth
of the water, and three steps of three feet in the
water pouring over the dead matter are polluted as
regards the depth®. 78. When it is thrown ἐμέο the
midst of a great standing water, in like manner, the
proportion it comes is ever as much as it goes, and

1 See Chap. I, 3.

* The Huz. equivalent of Paz. dakhmak (see § 6).

® See Pahl. Vend. V, 14.

4“ Compare Pahl. Vend. VII, 66. 5 See Vend. VI, 80.

* That is, the pollution extends about eight English feet up-stream
and upwards, sixteen feet sideways and downwards, and twenty-
four feet down-stream. Some of the latter part of the sentence is
omitted in K2o by mistake.

266 SHAYAST LA-SHAYAST.

zs the proportion of it they should always carry
away with the dead matter 1,

79. And when a man comes forth, and a corpse
lies in the water, when he is able to bring it out,
and it is not an injury to him, it is not allowable to
abandon z¢ except when he brings z# out*. 80.
Sdéshyans said that, when it is an injury, it is allow-
able when 4 he does not bring ἐξ out; and when it is
not an injury, and he does not bring z¢, his sin is a
Tandpdhar®. 81. Kdshtand-bigéd® said that even
in case of injury it is not allowable to abandon Ζ2,
except when he brings z¢ out; when he does not
bring z¢ 4e is worthy of death. 82. And Gégésasp’
said that it is even in case of injury not allowable,
except when he brings z¢ out; and when, in case of
injury, he does not bring ἐξ out his sin is’a Tana- _
pahar; and when it is no injury to him, and he does
not bring “2, Ze is worthy of death.

83. And when he shall wish to bring z¢ his cloth-
ing is to be laid aside δ, for it makes the clothing

1 The sentence is obscure, but this seems to be the meaning;
that is, when a corpse or any dead matter is thrown into a pond
or tank, the pollution extends sixteen feet from it in all directions ;
and that quantity of water ought to be drawn off, in order to
purify the tank (see Vend. VI, 65-71). As the corpse, in nearly
all cases, must be either at the bottom or on the surface, the quan-
tity of polluted water to be drawn off must be a hemispherical
mass sixteen feet in radius, or about forty-eight tons of water.

* See Pahl. Vend. VI, 64, where it states that bringing it out
is a good work of one Tanapfhar, and leaving it is a sin of the
same amount.

3 See Chap. I, 3.

4 Reading amat, ‘when,’ instead of m(n, ‘which’ (see Bund.
I, 7, note).

5 See Chap. I, 1, 2. 6 See Chap. I, 4, note.

7 See Chap. I, 3. ® See Pahl. Vend. VI, 64.

CHAPTER II, 79-87. 267

polluted, and whatever Ae is first able and best able
to bring is to be brought out by him. 84. When, too,
he is able to bring ἐξ out through the breadth of the
water, then also it is to be brought out 501; and
when he is not able, it is to be brought out through
the length of the water; and showing ἐξ 4o a dog
and the two men are not to be waited for 3.

85. And it is to be carried by him so much away
from the neighbourhood of the water that, when he
puts z¢ down, the water which comes out dropping
from the corpse does not reach back to the water ;
for when the water which comes out from the corpse
reaches continuously back to the water Ae is worthy
of death; and after that (min zak frag) it is to be
shown 20 a dog, and it is to be carried away by two
men. 86. And when he wishes to throw 2z¢ out from
the water, Mard-bid? said it is allowable to throw z¢
out thus, so that the water of the dripping corpse
does not reach continuously back to the water;
Réshan said it would be allowable to throw z¢ out
far.

87. To drag ἐξ over the water is allowable, to
grasp and relinquish 2¢ is not allowable *; and when
it is possible to act so that he may convey ἐξ from
a great water to a small water, when the water is

1 So that less water may be polluted by the corpse taking the
shortest route through it; but if that be impossible it must’ come
out quickly, at any rate.

* That is, the otherwise indispensable dog’s gaze and two
bearers must be dispensed with, if not at hand, in order to save
time, until the corpse is out of the water (see § 85).

5 It might be, ‘there was a man who said,’ but Mard-bfd occurs
in the Nirangistén as the name of a commentator (see Chap. I, 4,
note).

4“ See Pahl. Vend. VI, 64 for this prohibition.

268 SHAYAST LA-SHAYAST.

connected z¢ is allowable, and when separated z¢ is
not allowable. 88. Afarg? said it is allowable to
drag z¢ below through the water, but to drag ἐξ over
is not allowable, for this has come om the water as a
danger ?, and that has not come on ¢ as a danger.
89. Médék-m4h’ said it is allowable to drag 7¢
above, du¢ to drag ἐξ below is not allowable, for the
danger has gone out across the water, and the
danger is not now to be brought upon it; and on
that which is below, om which the danger has not
come, the danger will at last arrive.

90. When he goes into the water he is to go into
it with this idea, that ‘should there be many below,
then I will even bring all;’ for whoever goes in not
with this idea, and shall disturb any other one which
lies there, will become polluted® οἱ. And if the
corpse be heavy aud it is not possible to bring z¢ out
by one person, and he goes out with this idea, that
‘I will go and prepare means, and bring this corpse
out of the water ;’ and when through sinfulness* he
does not go back his body is polluted «πα worthy of

1 See Chap. I, 3.

3 Or ‘fear.’ The difference of opinion between the two com-
mentators on this question in casuistry, appears to have arisen from
Afarg regarding the water merely as the representative of a spirit,
who might be endangered or frightened by the source of impurity
becoming more visible when above the water, while Méd6k-m4h
considered the water in its material aspect, and wished to save it
from the further pollution consequent upon drawing the corpse
through more of it.

3 See Pahl. Vend. VI, 64.

* These rules generally distinguish clearly between offences
committed ‘through sinfulness,’ that is, wilfully, and those arising
from accidental inability; more stress being laid upon the inten-
tion than upon the. action.

CHAPTER II, 88-95. 269

death, and when he is unable to go back he is not
polluted.

92. When the corpse is so decomposed (pddak),
when z¢ is thus necessary to bring it out, that he
must cut off various fragments, even after he cuts
them off they are to be brought out; and for every
fragment his hands and knife are to be washed with
bull’s urine (géméz), and with dust and moisture
(nambd) ¢key are clean’. 93. And ¢hey are to be
torn off? by him, and for every single fragment which
he brings out his good work is one Tan4pdhar.

94. And when rain is falling the corpse lies in the
water ; to take z¢ from the water to deposit z¢ in the
rain is not ὃ allowable.

95. Clothing which is useless ὁ, this is that in which
they should carry a corpse, and that even when very
much oy altogether useless; of that on which they
shall decompose? (bara vishfipénd), and of that on
which the excretions (hikhar) of the dead come, so
much space is to be cut away ὅδ, and the rest is to be

1 See Pahl. Vend. VI, 64 for §§ 92, 93.

2 Or ‘twisted off;’ the Huz. neskhfintand must be traced to
Chald. ΠΡ) ‘to pluck out, to tear away,’ and seems to have a similar
meaning in Pahlavi; its Paz. equivalent vikhtand (Av. vig) ought
to be compared rather with Pers. kikhtan, ‘to bruise or break,’
than with békhtan or pékhtan, ‘to twist.’

3 This negative is omitted in M6 by mistake.

4“ Compare Pahl. Vend. VII, 32.

* Or ‘go to pieces;’ that this is the meaning of vishipénd
appears clearly from Pahl. Vend. VII, 123, but a Persian gloss in
the modern MS. Mog explains it as ‘deposit fragments from the
beak of a bird,’ meaning, of course, fragments of dead matter
dropped by a carrion bird.

* As useless, being incapable of purification ; such cuttings are
to be buried, according to the Avesta of Vend. VII, 32, though the
Pahlavi commentary explains that they are to be thrown away.

270 SHAYAST LA-SHAYAST.

thoroughly washed for the six-months’ ferzod). 96.
That which a menstruous woman has in wear (mah-
mAnth)? is to be discarded in like fashion.

97. The clothing which is to be washed for the
six-months’ period is such as is declared in the
Avesta*, 98. If the clothing be leathern it is to
be thoroughly washed three times with bull’s urine
(géméz), every time to be made quite dry with dust,
and to be thoroughly washed three times with water,
and to be laid out three months in a place to be
viewed by the sun‘; and then it is proper for an
unclean person (armést)* who has not performed

1 Khshvas-m4fig6k is merely a corruption of the Av. khshvas
maunghé, ‘six months,’ of Vend. VII, 36, where this form of
cleansing is thus described: ‘If (the clothing) be woven, they
should wash :/ out six times with bull’s urine, they should scour
1 six times with earth, they should wash :/ out six times with
water, they should fumigate :# six months at the window of the
house.’

3. See Pahl. Vend. VII, 32.

5 That is, woven clothing, as declared in Vend. VII, 36 (quoted
above in note 1).

4 See Vend. VII, 35.

5 A Persian gloss defines armést as ‘a woman who has brought
forth a dead child,’ and this is the general opinion ; but that seems
to be only a particular example of an unclean person who would
be included under the general term armést, for according to Pahl.
Vend. IX, 133, 137, 141 ἃ man when only partially purified must
remain apart in the place for the armést (Av. airima, compare
Sans. il or rf) for a certain time. Néryésang, in his Sanskrit
translation of Mkh. (XXXVII, 36, XXXIX, 40, LI, 7), explains
armést as ‘lame, crippled, immobility ;’ it also means ‘stagnant,’
when applied to water; and its primitive signification was, probably,
‘most stationary,’ an appropriate term for such unclean persons as
are required to remain in a particular place apart from all others,
as well as for helpless cripples, and insane persons under restraint
(see Chap. VI, 1). The meaning ‘most polluted’ would hardly
apply to tank water.

CHAPTER II, 96--104. 271

worship, or it is proper for a menstruous woman. 99.
Other clothing, when hair is on 2¢1, is Zadde just like
woven ¢loth (tadak); all the washing of wool, floss
silk, silk, hair, and camel’s hair is just like that of
woven cloth; and woven clothing is to be washed
six times 2,

100. Wool which is connected together, when one
part is twisted over another, and a corpse rests ὃ
upon it, is all polluted on account of the connection ;
and when fleece (mésh) rests upon fleece, then so
much space as the corpse rests upon is polluted.
tor. When one shall die upon a rich carpet (bp)
when the carpet is on a coarse rug (namad@) and
is made connected, the rug and carpet are both pol-
luted, and when separated the rug is clean. 102.
When several cushions are heaped (niftd) one
upon the other, and are not made connected, and
dead matter comes upon them, they have been
unanimous that only that one is polluted on which
the dead matter came. 103. A cushion Jéogether
with wool‘ is 4ad/e just like a carpet with a rug®.
104. Of several cushions which are tied down to-
gether, when dead matter comes to the tie, both are
polluted, the cord azd the cushions; and when the
dead matter comes to a cushion, and does not come
to the tie, the cushions are all polluted on account
of the connection, and the tie is clean 9,

1 Pahl. Vend. VII, 35 says ‘ when a single hair is on it.’

2 As mentioned in a note on ὃ 95.

* Literally, ‘impinges.’ Here, as in many other places, ‘ dead
matter’ may be read instead of ‘corpse,’ as nasi means both or
either of them.

4 That is, laid upon wool.

5 See § ror.

5 See Pahl. Vend. VII, 27.

272 SHAYAST LA-SHAYAST.

105. A pregnant woman who devours dead matter
through sinfulness is polluted and worthy of death,
and there is no washing for her!; and as for the
child, when it ας become acquainted with duties
(pisak-shin4s), ashes? and bull’s urine are for its
eating and for its washing. 106. 4s for a child who
is born of solitary carriers of the dead *, although its
father and mother may both have devoured dead
matter through sinfulness, that which is born is
clean on the spot, for it does not become polluted
by birth.

107. Réshan * said that every one, who, through
sinfulness, has become polluted by means of dead
matter, is worthy of death, and his polluted body
never becomes clean; for this oze is more wretched
than the fox which ove throws into the water living,
and in the water it will die. 108. Ome worthy of
death never becomes clean; and a solitary carrier of
the dead is to be kept at thirty steps from ceremonial
ablution (pAdtyAvth).

109. Whichsoever of the animal species has eaten
their dead matter’, its milk, dung, hair, ad wool are
polluted the length of a year; and ¢f pregnant when
it has eaten 22, the young one has also eaten z¢, and
the young one is clean after the length of a year
from being born of the mother. 110. When a male
which has eaten 7¢ mounts a female, the female is
not polluted. 111. When dead matter is eaten by it,

1 That is, she cannot be purified.

3 Reading var (see note on § 49).

* Carrying a corpse by a single person being prohibited (see
§§ 7, 8); but why he is supposed to devour it is not clear,

* See Chap. I, 4, note.

* Compare Pahl. Vend. VII, 192.

CHAPTER IJ, 105-116. 273

and even while it is not digested it shall die, it is
fable just like a leathern bag (anb4n) in which is
dead matter.

112. Gold, when dead matter comes upon it, is to
be once thoroughly washed with bull’s urine (g6-
méz), to be once made quite dry with dust, and to
be once thoroughly washed with water, and z¢ ἐς
clean’. 113. Silver is to be twice thoroughly washed
with bull's urine, and to be made quite dry with
dust, and is to be twice thoroughly washed with
water, and zf zs clean*. 114. And iron, 2” “ke man-
ner, three times, steel four times, and stone six
times®, 115. Afarg said: ‘Should it be quicksilver
(avginak)* it is “adde just like gold, and amber
(kahrupat) just like stone, and all jewels just like
iron. 116. The pearl (marv4rid)*, amber, the

1 The purification here detailed is prescribed for golden vesscls
in Vend. VII, 186.

3 This is the purification prescribed for silver vessels in Vend.
VII, 74 W.; it is found in the Vendidad Sadah, but is omitted
(evidently by mistake) in the Vendidad with Pahlavi translation,
and has, therefore, been omitted in Spiegel’s edition of the texts.
By this accidental omission in the MSS. silver is connected with
the purification for stone (see § 114).

5 See Vend. VII, 75 W., much of which is omitted in the Ven-
didad with Pahlavi translation, and in Spiegel’s edition (see the
preceding note), the sixfold washing of stone being erroneously
applied to silver (see Vend. VII, 187 Sp.), owing to this omission
of the intervening text. It appears from this section that the Av.
haosafna, which has usually been translated as ‘copper,’ was
understood to be pfilazd, ‘steel, by the Pahlavi translators.

* Or ‘a mirror’ (Pers. A4bgfnah), but the word is evidently used
for a metal in SZS. X, 2, and very likely here also.

5 Most of the substances mentioned in §§ 115, 116 are detailed
in Pahl. Vend. VII, 188, where it is stated that ‘as to the pearl
there have been different opinions, some say that it is /adde just
like gold, some say that it is just like the other jewels, and some
say that there is no washing for tt.’

[5] T

274 SHAYAST LA-SHAYAST.

ruby (y4kand) gem, the turquoise’, the agate (sha-
pak), coral-stone (vasadin sag), bone, and other
substances (géhar) which are not particularly men-
tioned, are to be washed just like wood *; and when
they are taken into use there is no washing ὃ, and
when they are not taken their washing is once. 117.
Of earthen and horny articles there is no washing;
and of other substances which are not taken for
use the washing is once, and ¢hey are declared out
of use,

118. Firewood, when green, is to be cut off the
length of a span (vitast), one by one, as many
sticks as there are—and when dry one span and two
finger-4readthst— and is to be deposited 7% some
place the length of a year, and water is not to be
dropped upon 7z¢; and ἐξ ἐς drawn out after the
length of a year; Sdéshyans§® said that it is proper
as firewood for ordinary fires, and Kfshtand-bigéd*®
said that ἐξ zs just as declared in the Avesta: ‘ The

1 This is doubtful; the word can be read pirfnak, and has the
Pers. gloss pirfizah, ‘turquoise,’ in some MSS. If read pilfnak it
might perhaps be taken for ‘ivory.’ But in Pahl. Vend. VII, 188
it is vafarin6d, ‘snowy,’ and the reading there seems to be ‘jet-
black and snow-white stone-coral ;’ so here the original meaning
may have been ‘ snow-white and jet-black coral-stone.’

? Vend. VII, 188 says that ‘earthen or wooden or porcelain
vessels are impure for everlasting.’

* Meaning, apparently, that they cannot be purified for imme-
diate use.

4 That is, one-sixth longer than when green, the vitast being
twelve finger-dreadshs, or nine inches (see Bund. XXVI, 3, note).
The purification of firewood, here prescribed, is simply drying it
for a year in short lengths; but Vend. VII, 72-82 requires it also
to be sprinkled once with water, and to be cut into longer pieces.

® See Chap. I, 3.

* See Chap. I, 4, note.

CHAPTER II, 117-122. 275

washed one, even then, is proper in dried clothing '.’
119. About corn? they have been unanimous that
so much space is polluted as the dead matter comes
upon; and of that which is lowered into pits*, or
is wanted 29 de so, and of that which is scattered
(afstd) at such a place ¢here are different opinions ;
Séshyans said: ‘Should it be of such a place 7? is
polluted as much as the dead matter 4as come upon
it;’ and Gégésasp‘* said: ‘Should it be so 22 is
all polluted, axd the straw is all polluted.’

120. A walnut 5, through z¢s mode of connection,
is all polluted, and the washing of both its shell and
kernel (pést va mazg) is just like ¢ha¢t of wood.
121. A pomegranate also is of such nature as a
walnut. 122. As ο the date, when its stalk® is not
connected the date is polluted and the stalk and
stone (Astak) are clean; the washing of the date is
just like ¢hat of corn; and when it is touched upon
the stalk, when the stalk, stone, and date are con-
nected, the whole is polluted; as ¢o the date when
not connected with the stalk, azd touched at the

1 Something similar is said in Pahl. Vend. VI, 71.

* According to Vend. VII, 83-93 polluted corn and fodder are
to be treated like polluted firewood, but to kag cut into pieces of
about double the length.

δ Reading dén gép4n faréstak; the practice of storing corn
in dry pits underground is common in the East and in some parts
of Europe. In Pahl. Vend. VII, 93 it is dén gép4n vist, ‘ con-
cealed in pits.’

4 See Chap. I, 3.

5 Pahl. Vend. VII, 93 classes the almond with the walnut as
a connected fruit, and the date with the pomegranate as a sepa-
rated one.

* The word is kQr&pak or κατάβα, but its meaning is
doubtful.

T 2

276 SHAYAST LA-SHAYAST.

stalk, the date is clean, and the washing of the
stone is just like ¢hat of wood. 123. The pome-
granate, citron, quince, apple, pear, and other fruit,
when in bearing and the rind (pazAvisn6) is per-
ceptible on it, when dead matter comes upon it ¢here
is no pollution of it; and when the rind (paza-
misn6) is not perceptible on it, its washing is just
like ¢hat of corn; and rind is ever with the citron’.
124. For meat, butter, milk, cheese, and preserves
(ri#ar) there is no washing 3,

Cuapter III.

1. The clothing of a menstruous woman which
they shall take new for her use is polluted, and that
which is in use is not polluted’. 2. When a bed-
chamber (sh4d-afdrv4n) is overspread, and a carpet
(bap) is laid upon it and a cushion om the two‘, and

1 Pahl. Vend. VII, 93 says, ‘ fruit whose rind (paz4v) exists is
also just like that in a pod (kQvak), and for that which does not
remain in a rind, when fol/ufton shall come upon it, ¢here is no
cleansing whatever. Afarg said that ¢here is ever a rind (paza-
visn6) with the citron.’

5. Pahl. Vend. VII, 93 says, ‘/or everything separated ‘here is
a washing, except meat and milk.’ Articles for which there is no
washing cannot be purified.

5. Pahl. Vend. XVI, 5 says, ‘when in the place she remains in
for the purpose, she does not make the clothing she wears on her
body polluted, it remains for use within the place.’ The meaning
is, probably, that clothing already set apart for the purpose does not
become further polluted, so as to be unfit for her use. It appears
also (Pahl. Vend. XVI, 5) that on the spot where menstruation
first appears, not even the twigs uplifted in the sacred ceremony
are polluted, unless the circumstances are abnormal.

‘ This phrase, about the carpet and cushion, is omitted in K20
by mistake.

CHAPTER II, 123--1|, 6. 277

a woman sits upon 27 and menstruation occurs, when
she puts a foot from the cushion on to the carpet,
and from the carpet out into the bed-chamber, the
carpet and bed-chamber are both polluted, for they
ave taken newly for her use, ὀψέ of the cushion ¢here
is no pollution for this reason, because z¢ zs in use.
3. And when she sits on the cushion so that she
shall have both the carpet and cushion in use, the
bed-chamber is polluted by itself; and when all three
shall be in use ¢here is no pollution whatever 1.

4. Just as she knows that z¢ zs menstruation, in the
place she zs in for the purpose’, first the necklace,
then the ear-rings, then the head-fillet (¢ambar),
and then the outer garments (g4mak) are to be put
off by her. 5. When in the place she remains in
for the purpose, even though she may remain a very
long time for that purpose, yet then the outer gar-
ments are clean, and there is no need of leather
covering and leather shoes ὃ.

6. When she knows for certain (aévar) that z¢ ἐς
menstruation, until the complete changing (gdhari-
dan6) of all Aer garments, and she shall ave sat
down in the place for menstruation ὁ, a prayer is to

1 §§ 2, 3 are merely corollaries from § 1.

3 Or, possibly, ‘on the spot she ἐς in on the occasion ;’ although
it would appear from ὃ 5 that the place referred to is the dashtAn-
ist4n, or place of retirement for the unclean.

3 Reading mask va salmfha, but both reading and meaning
are doubtful. The first word may be musk6, ‘ musk,’ and the
other can be read sharmga4h, but, if so, the construction of the
sentence is defective, as it stands in the MSS.

* The dashtanist4n, a comfortless room or cell provided in —
every Parsi house for unclean persons to retire to, where they
can see neither sun, moon, stars, fire, water, sacred vessels, nor
righteous men; it ought to be fifteen steps (394 feet) from fire,

278 SHAYAST LA-SHAYAST.

be retained zzwardly'. 7. When worship is cele-
brated a prayer is to be retained* zawardly, and
should menstruation occur the prayer is to be
spoken out by her. 8. When in speaking oué the
prayer should menstruation occur, both afterwards,
when the time was certain (avitgiman), and now
she is certain’, 9. When she retains a prayer z7-
wardly, and a call of nature arises, there is no need
for her to speak ομέ the prayer, for the formula for
the call is to be spoken by her ‘.

10. Hands sprinkled in ceremonial ablution (pAdt-
y4v), when a menstruous woman sees ¢hem, become
quite unclean (apddity4v) by her look 5, and even
when she looks hastily, and does not see the sacred
twigs (bares6m), it is the same. 11. And om the
subject of a house (kha4nak-1 bab4), when a men-
struous woman is above 7x it, and the sacred twigs

water, and the sacred twigs, and three steps (8 feet) from righteous
men (see ὃ 33 and Vend. XVI, 1-10).

1 This kind of prayer (Av. νᾶ ἢ, ‘a word or phrase,’ Pahl. vag,
Pers. baz) is a short formula, the beginning of which is to be
muttered in a kind of whisper, or (according to the Pahlavi idiom)
it ‘is to be taken’ and ‘retained’ inwardly (as a protection while
eating, praying, or performing other necessary acts) by strictly
abstaining from all conversation, until the completion of the act,
when the prayer or vag ‘is to be spoken out,’ that is, the conclusion
of the formula is to be uttered aloud, and the person is then free
to speak as he likes. Different formulas are used on different
occasions.

2 Kao has, ‘she retains a prayer.’ See Pahl. Vend. XVI, 5.

3 The meaning is, however, uncertain.

4 The Pahlavi text is as follows: Amat vag yakhsenunéd, pé-
sinkar (Pers. pésydr) bara yAtinéd, as vag gfftand k4r l6it
mamanas nask-i pavan famisn yemalelunisnd. Compare Pahl.
Vend. XVI, 5.

® See Pahl. Vend. XVI, το.

CHAPTER III, 7-14. 279

stand right below, if even fully fifteen steps below,
even then the sacred twigs are unclean (apadiy4z)?;
but when not right de/ow fifteen steps are plenty.
12. Prepared food which is within three steps of a
menstruous woman is polluted by her, and food which
she delivers up (bar4 pardazéq) from her morning
meal (£4sht) is not fit for the evening meal (s4m),
nor that which she delivers up from her evening
meal for the morning meal; it is not fit even for the
same woman?; and water which is within three
steps of her, when they shall put z¢ into a pail
(dabal) or ablution-vessel (p4dty4vd4n), and shall
do ἐξ without handling (ayadman), is 7¢ for the
hands in ceremonial ablution. 13. When she touches
the bedding*® and garments of any one, Sdshyans*
said that so much space is to be washed with bull’s
urine (gdméz) and water; her bedding which touches
the bedding of any one does not make ἐξ polluted.
14. A menstruous woman who becomes clean in
three nights is not to be washed till the fifth day ;
from the fifth day onwards to the ninth day, when-

1 Pahl. Vend. XVI, 10 says, ‘everything, when at the right dis-
tance, is proper, except only that one case, when uncleanness is
above and cleanness also right below; although it be even much
below, yet it is not proper.’ In such a case the prescribed distance
of fifteen steps is not sufficient; therefore, the dasht4nistan
should be on the ground floor, not over an underground water-
tank, nor within fifteen steps of the water in such a tank.

* Or, possibly, ham nésman may mean ‘a companion woman,’
when two or more are secluded at the same time. Pahl. Vend.
XVI, 17 says, ‘food delivered up by a menstruous woman is of no
use whatever, it is not proper; in par/s free from pollution (gavid-
vasnd), in those likewise it is not proper;’ the reading gavid-
vasnd (proposed by Dastfir Hoshangji) is, however, doubtful.

5 Or ‘clothing,’ vistarg.

* See Chap. I, 3.

΄

280 SHAYAST LA-SHAYAST.

ever she becomes clean, she is to sit down in cleanli-
ness one day for the sake of her depletion (tihtk),
and then she is ΜΖ for washing; and after nine nights
the depletion is no matter}.

15. A woman who fas brought forth or miscarried
(nas4t), during forty days sees whenever se is pol-
luted ; but when she knows for certain that she is
Sree from menstruation she is, thereupon, to be asso-
ciated with meanwhile (vadas), from the forty days?
onward; but when she knows for certain that ¢here
ἧς something of it, she is to. be considered meanwhile
as menstruous.

16. A menstruous woman when she as sat one
month as menstruous, and becomes clean on the
thirtieth day, when at the very same time she be-
came quite clean she also becomes again men-
struous, her depletion (tihtk) is from z¢s beginning,
and till the fifth day washing is not allowable. 17.
And when she is washed from the menstruation,
and has sat three days in cleanliness, and again be-
comes menstruous as from the beginning, four days
are to be watched through by her, and the fifth day
is for washing*. 18. When she has become /ree

1 See Pahl. Vend. XVI, 22. The Hebrew law (Lev. xv. 19) pre-
scribes a fixed period of seven days, except in abnormal cases.

2 The same period of seclusion as appointed by the Hebrew

’ law, after the birth of a man child (see Lev. xii. 2-4). The Avesta

law (Vend. V, 135-159) prescribes only twelve nights’ seclusion,
divided into two periods of three and nine nights respectively, as
the Hebrew woman’s seclusion is divided into periods of seven and
thirty-three days. Ἷ

3 The substance of δὲ 16, 17 is given in Pahl. Vend. XVI, 22,
but in language even more obscure than here. The washing men-
tioned here is merely for the first menstruation ; that for the second.
one being prescribed in § 18.

CHAPTER III, 15--22. 281

from the second menstruation she is not in cleanli-
ness for nine days and nights,—these days and
nights are for watching,—azd then she is to be
washed ; when the nine days avd nights are com-
pleted, on the same day washing is good.

19. Of leucorrhcea (£tharak)*, when it 4as quite
changed colour, that which comes on before and
also that which is after menstruation, the pollution
is just like ¢hat of menstruation.

20. When she as become so completely clean
from menstruation that her, washing may be as
usual (dastébarag hae), she does not make the
sacred twigs (baresém), or even other things,
polluted when beyond three steps.

21, On account of severe cold it is allowable for
her to sit out towards® the fire; and while she
washes a prayer (v4g) is to be taken zzwardly by
her‘, and the washing of her hands, except with
bull’s urine (géméz), is not proper till ‘ken; and
when ¢hey are washed by her, two hundred noxious
creatures are to be destroyed by her as atonement
for sin.

22. A woman who goes beyond the period of
menstruation 5, and, afterwards, sees she is polluted,
when her pregnancy is certain—except when her

1 In such abnormal cases the Hebrew law (Lev. xv. 25-28)
prescribes seven days’ seclusion after recovery.

2 Av. 4ithra, see explanation of siharak-hémand (Av. dithra-
vand) in Pahl. Vend. XVI, 1, 34.

5. Dastir Jam4spji reads val bavan-i 4t4sh, ‘to the part of the
fire” From what follows it would seem doubtful whether this
distant approach to the fire is allowable until she is ready for
washing.

* See ὃ 6, note.

5 Or, ‘goes up from the place of menstruation.’

282 SHAYAST LA-SHAYAST.

miscarriage (nas4t yehevintand) is evident— is
then to be washed with bull’s urine and water;
when her pregnancy is not certain she is to be con-
sidered as menstruous. 23. Some say’, moreover,
that when miscarriage is certainly manifest she is,
meanwhile, to be considered as menstruous. 24.
Some say that when she is doubtful about the mis-
carriage she is to be washed with ceremony *.

25. And for any one* who comes in contact with a
menstruous woman, or with the person whom it is
necessary to wash with water and bull's urine, ἐξ is
the root of a sin of sixty stirs‘. 26. And for whom-
ever knowingly has sexual intercourse with a men-
struous woman 7¢ is the root of a sin of fifteen
Tanapthars and sixty sttrs®

27. Of a menstruous woman who sees a fire the
sin is one Farman ", and when she goes within three
steps 2) is one Tandpthar, and when she puts a
hand on the fire itself? 22 is a sin of fifteen Tana-
pihars; and zz like manner as fo the ashes® and
water goblet®. 28. When she looks at water z¢ is a

1 Literally, ‘there is one who says thus.’

3. See Chap. II, 65.

5 Reading afs instead of adfnas, ‘then for him.’

4 That is, the sin is a Khér (see Chap. I, 2).

® According to the Avesta (Vend. XV, 23, 24) he becomes a
peshdtanu (Pahl. tanapfhar). The Hebrew law (Lev. xv. 24)
makes him unclean for seven days.

* See Chap. I, 2, That it was sinful for her to look at fire,
even in Avesta times, appears from Vend. XVI, 8.

Τ᾽ Literally, ‘on the body of the fire.’

5 That δεν means ‘ashes’ appears from Pahl. Vend. V, rgo;
literally it is Huzvaris for ‘clothing or covering,’ and is so used
in Pahl. Vend. VI, 106, VII, 122. Metaphorically, ashes are the
clothing of the fire.

® Reading dfibalak; but the word is doubtful. Possibly it

CHAPTER III, 23-32. 283

sin of one Farman; when she sits in water z¢ is a sin
of fifteen Tan4pdhars; and when through disobe-
dience she walks out in the rain every single drop
is a sin of fifteen Tanapdhars for her. 29. And the
sun and other luminaries are not to be looked at by
her, and animals and plants are not to be looked at
by her, and conversation with a righteous man is
not to be held by her; for a fiend so violent is that
fiend of menstruation!, ¢4a¢, where another fiend
does not smite anything with a look (akhsh), it
smites with a look.

30. As fo a house? in which is a menstruous
woman, the fire of that house is not to be kindled;
food which is delivered up from before a men-
struous woman is not proper for the same woman ὃ.
31. A tray-cloth (khv4né g4mak) which stands
before 4er, when it is not in contact with her, is not
polluted; a table-napkin (pataskhdr) when apart
from er thigh, azd contact does not occur, is
proper +.

32. When one® wishes to consecrate the sacred
cakes (drén)*, when ove holds up the sacred twigs

should be read gébarak for gav-bar, ‘bull’s produce,’ referring
to the bull’s urine which, with ashes, is prescribed (Vend. V, 148)
as the first food for a woman after miscarriage.

1 The demoness Géh (see Bund. III, 3-9).

5 By khanak, ‘house, abode,’ must here be understood merely
the woman’s place of seclusion, Kzo inserts 4tas dén after
ταῦ, which renders it possible (by assuming another preposition)
to translate as follows: ‘As 2 a house in which is a fire, the fire
in that house is not to be kindled by a menstruous woman.’

5 See § 12.

4 Fit to use again.

* Perhaps we should read ‘she’ throughout this section, as a
woman can perform these rites among women (see Chap. X, 35).

* The drén (Av. draona, corrupted into drain or darfin by

284 SHAYAST LA-SHAYAST.

(baresém)' from the twig-stand (bares6m-d4n),
and menstruation occurs, and just as it came to
one's knowledge one puts down the sacred twigs and
goes out, the sacred twigs are not polluted.

P4z. writers) is a small round pancake or wafer of unleavened
bread, about the size of the palm of the hand. It is made of
wheaten flour and water, with a little clarified butter, and is flexible.
A drén is converted into a frasast by marking it on one side,
before frying, with nine superficial cuts (in three rows of three
each) made with a finger-nail while thrice repeating the words
humat hfikht huvarst, ‘well-thought, well-said, well-done,’ one
word to each of the nine cuts. Any drén or frasast that is torn
must not be used in any ceremony. In the dr6én ceremony two
dréns are placed separately by the priest upon a very low table
before him, on its left side, the nearer one having a small piece of
butter (g4us hudhau) upon it; two frasasts are similarly placed
upon its right-hand side, the farther one having a pomegranate
twig (urvaraim) upon it; and between this and the farther drén
an egg is placed. The sacred twigs (baresém) must also be
present on their stand to the left of the priest, and a fire or lamp
must stand opposite him, on the other side of the table. The
priest recites a certain formula of consecration (chiefly Yas. III,
1-VIII, 9), during which he uplifts the sacred twigs, and mentions
the name of the angel, or of the guardian spirit of a deceased
person, in whose honour the ceremony is performed. After con-
secration, pieces are broken off the dréns by the officiating priest,
and are eaten by himself and those present, beginning with the
priests (see Haug’s Essays, pp. 396, 407, 408, AV. p. 147).

1 The baresém (Av. baresma) consists of a number of slender
rods or taf (Pahl. tak), formerly twigs of some particular trees,
but now thin metal wires are generally used. The number of these
twigs varies according to the nature of the ceremony, but is usually
from five to thirty-three. These twigs are laid upon the crescent-
shaped tops of two adjacent metal stands, each called a m4h-rfi,
‘moon-face,’ and both together forming the baresém-d4n or
‘twig-stand.’ The baresém is prepared for the sacred rites by
the recital of certain prayers by the officiating priest, during which
he washes the twigs with water, and ties them together with a
kfistik or girdle formed of six thread-like ribbons split out of
a leaflet of the date-palm and twisted together; this girdle, being

CHAPTER III, 33-IV, I. 285

33. And during her menstruation she is to be so
seated that, from her body, ¢here are fifteen steps of
three feet to water, fifteen steps to fire, fifteen steps
to the sacred twigs, and three steps to a righteous
man', 34. And her food is to be carried forth in
iron or leaden vesse/s; and the person (valman)
‘who shall carry forth the food stands at three steps
away from her?. 35. When worship is celebrated,
every time at the dedication (shnfimané)® of the
consecration of sacred cakes (drén yast) ἐξ is to
be uttered aloud ὄν her; some say the Itha and
Ashem-vohti *.

CuaptTer IV.

1. A sacred thread-girdle (kQsttk), should it be
made of silk (parvand), is not proper; the hair
(pashm) of a hairy goat and a hairy camel is

passed twice round the twigs, is secured with a right-handed and
left-handed knot on one side, and is then passed round a third
time and secured with a similar double knot on the other side,
exactly as the kfistik or sacred thread-girdle is secured round the
waist of a Parsi man or woman (see Haug’s Essays, pp. 396-399).

' See Vend. XVI, 9, 10. All the ceremonial apparatus must be
kept as far removed as the sacred twigs.

2 See Vend. XVI, 11-14, which states that the food is to be
carried forth on iron, lead, or the basest metal.

3 This is the time when the name of the angel or spirit is men-
tioned, in whose honour the cakes are consecrated (see § 32, note
on dr6én, and Chap. VII, 8).

‘ The Itha is Yas. V (so called from its first word), which forms
a part of the drén yast or formula of consecration (see ὃ 32, note
on drén). The Ashem-voh( is probably that in Yas. VIII, 9,
which concludes the consecration. The same details are given in
Pahl. Vend. XVI, 17. These’ prayers also form a portion of all
ceremonial worship, including the Yazisn.

286 SHAYAST LA-SHAYAST.

proper, and from other hairy creatures (mdyiné) it
is proper among the lowly (nakhéztk). 2. The
least fulness! necessary for z¢ is exactly three
finger-dveadths ; when ἐξ is exactly three finger-
breadths altogether? from one side, and when the
rest is cut off, it is proper. 3. When one retains the
prayer znwardly*® and has tied his girdle, and ties
z¢ anew once again, he will untie that which he has
tied, and it is not proper *.

4. Cloth of thick silk brocade (dtp4k65) and
figured silk (parntk4n6) is not good for girdling δ;
and cloth of hide when the hair is stripped from it,
of wool, of hair, of cotton, of dyed silk, and of wood®
is proper for shirting (saptkih). 5. Four finger-
breadths of shirt? is the measure of z¢s width away

1 Literally, ‘width ;’ that is, exira width, or slackness round the
waist, as the girdle sits very loosely over a loose shirt; or, as the
text implies, the slackness ought to admit three fingers together,
projecting edgeways from the waist. After tying it so loosely, any
unnecessary length of string may be cut off, when the girdle is
put on for the first time. The necessary looseness is again men-
tioned in Chap. X, 1.

3 Literally, ‘extreme to extreme ;’ r6@sman-4-r6ésman being
Huzviris for sardsar.

* That is, has begun the prayer formula (requisite while tying
on the girdle) with a baz or muttered prayer (see Chap. III, 6,
note).

‘ The meaning appears to be that he must not tie the girdle
a second time without recommencing the prayer formula.

* This word, ayfby4ég,hanth, is chiefly a transcript from the
Avesta name of the kfistfk or girdle, aiwyaunghana. Probably
garments in general are meant.

4 Perhaps darfn may mean cloth of bark, hemp, or flax here.

1 The sacred shirt, worn by Parsis of both sexes (young children
excepted) in India, is a very loose tunic of white muslin, with very
short loose sleeves covering part of the upper arm. It is called
sadaro (Pers. sudarah) in Gugar&ti, and shapfk (Pers. shabf)
in Pahlavi.

CHAPTER IV, 2-9. 287

from each side, from the neck to the skirt (parik);
and as ¢o the length before and behind, as much as
is proper to cover up is good. 6. So much length
and breadth, when it is double or thickened 1, are
not proper; when on the separation (ἃ ἃ τ m4nak) of
the two folds ome remains clothed on one side, both
when he wears the girdle (kQstik), azd when he
does not wear the girdle, even then it is not undress
(vishadakth)*.

7. When a shirt of one fold is put on, and the
skirt has concealed both sides, the girdle is tied over
it, avd it is proper. 8. When two shirts are put on,
and they shall tie the girdle over that which is
above, then τ is for him a root of the sin owing
to® running about uncovered 3.

9. By a man and woman, until fifteen years of
age, there is no committal of ¢he six of running
about uncovered®; and the sin of unseasonable

1 Assuming that aftabarfd stands for astabarfd; the Huz.
aft being substituted for the Paz. ast. The text appears to refer
to lined or stuffed shirts, such as would be very suitable for the
cold winters of Persia, like the clothing padded with cotton wool
used by natives of the cooler parts of India in the cold season.

3 That is, the degree of nakedness which is sinful (see §§ 8-10).

8 Kzo has 14, ‘not,’ instead of r&?, ‘owing to;’ this would
reverse the meaning of the sentence, but it is not the usual place
for the negative particle.

4 This sin is called vishad-dbérisnth; it is mentioned in
Pahl. Vend. V, 167, VII, 48, but not described there. The usual
definition of the sin is ‘walking about without the sacred thread-
girdle;’ and it is generally classed with the two other Parsi sins of
‘walking with one boot’ and ‘making water on foot’ (see AV.
XXV, 5, 6); sometimes a fourth Parsi sin, ‘ unseasonable chatter,’
is associated with them, as in the text, but this is supposed to be
punished in a different manner in hell (see AV. XXIII).

5 Indicating that it is not absolutely necessary to wear the sacred
thread-girdle till one is fifteen years old (see Chap. X, 13).

288 SHAYAST LA-SHAYAST.

chatter ! arises after fifteen years of age*. 10. The
sin of running about uncovered, as far as three
steps, is a Farman each step; at the fourth step z¢
is a Tandpdhar ὃ sza.

11. A girdle to which ¢here is no fringe is proper ;
and when they shall tie a woman’s ringlet (gurs)* z¢
is not proper.

12. Walking with one boot® as far as four steps is

1 This sin is called drayan-gfyisath, literally, ‘eagerness for
chattering,’ and consists in talking while eating, praying, or at any
other time when a prayer (v4g) has been taken inwardly and is not
yet spoken out; many details regarding it are given in the next
chapter. The sin consists in breaking the spell, or destroying the
effect, of the vag.

3 This is modified by Chap. V, 1, 2.

5. See Chap. I, 1, 2. These particulars are deduced by the
Pahlavi commentator from Vend. XVIII, 115, which refers, how-
ever, to a special case of going without girdle and shirt. He says
(Pahl. Vend. XVIII, 116), ‘so that as far as the fourth step it is
not more than (ai) a Srésh6-4aran4m, and at the fourth step it
amounts to the root of a Tanap(har within him; some say that Ae
is within what is allowed him in going three s/eps. When he walks
on very many steps it is also not more than a Tan&p(har, and
when he stops again #/ ἐς counted from the starting-point’ (com-
pare § 12).

4 Probably referring to the possibility of tying the girdle over
a woman’s hair, when hanging loose down to her waist. The
present custom among Parsi women in India is to cover up the
whole of their hair with a white handkerchief tied closely over the
head ; but whether this is an ancient custom is uncertain.

5. This sin, which is mentioned in Bund. XXVIII, 13, is called
aé-mOk-ddb4risnih or khadQ-mfk-dfb4risnth, literally, ‘run-
ning in one boot,’ and is usually so understood, but how there
can be any risk of the committal of so inconvenient an offence is
not explained. Dastir Hoshangji thinks that a€-mfik, ‘one boot,’
was formerly written avi-m@k, ‘ without boots ;’ and no doubt
avi is sometimes written exactly like Κααθ, ‘ one,’ (indicating,
possibly, a phonetic change of avi into agvi). Perhaps, however,
the word alludes to the Persian practice of wearing an outer boot

CHAPTER IV, 10--14. 289

a Tandpfhar sez, when with one! movement; and
after the fourth step as much as one shall walk is a
Tanapthar; and when he sits down and walks on
the sin is the same that z¢ woudd de from his starting-
point (bdnth); and ¢here were some who said z¢ is a
Tanapohar for each league (parasang).

13. At night, when they lie down, the shirt and
girdle are to be worn, for they are more protecting
for the body, and good for the soul. 14. When
they lie down with the shirt and girdle, before sleep -
one shall utter one Ashem-voh(, and with every
coming and going of the breath (vayd) is a good
work of three Sréshé-4arandms*’; and if in that

(mk) over an inner one of thinner leather, when walking out of
doors ; so that the sin of ‘running in one pair of boots’ would be
something equivalent to walking out in one’s stockings; and this
seems all the more probable from the separate account of walking
‘without boots or stockings,’ avimQgak, given in Chap. X, 12.
But whatever may have been the original meaning of the word,
Parsis nowadays understand that it forbids their walking without
shoes; this should be recollected by any European official in
India who fancies that Parsis ought to take off their shoes in his
presence, as by insisting on such a practice he is compelling them
to commit what they believe to be a serious sin.

1 Assuming that han4, ‘this,’ stands for δᾶ, ‘one’ (see p. 218,
note 3). The amount of sinfulness in walking improperly shod
appears to be deduced from that incurred by walking improperly
dressed (see § 10).

3 See Bund. XX, 2. The same details are given in Chap.
X, 24.

5 The Av. sraosh6-arana appears to have been a scourge
with which offenders were lashed by the assistant priests (see Vend.
ΠΙ, 125, 129, IV, 38, &c.), and a Srésh6-4araném was, therefore,
originally one lash with a scourge. As the gravity of an offence
was measured by the number of lashes administered, when this
term was transferred from the temporal to the spiritual gravity of
sin, it was considered as the unit of weight by which sins were
estimated ; and, by a further process of reasoning, the good works

[5] υ

290 SHAYAST LA-SHAYAST.

sleep decease occurs, his renunciation of st# is
accomplished '.

CuHapTer V.

1, Of unseasonable chatter? that of children of
five years of age has no root; and from five years
till seven years, when ove is under the tuition of his

necessary for counterbalancing sins were estimated by the same
unit of weight. Regarding the amount of a Srésh6-4aran&m there
is much uncertainty; according to Chap. XVI, 5 and Pahl. Vend.
VI, 15 it is the same as a Farman, and this appears to be the case
also from a comparison of ὃ 10 with Pahl. Vend. XVIII, 116 (see
note on §10); but according to Chap. XI, 2 it is half a Farman,
and the FarmAn is also probably the degree meant by the frequent
mention of three Sréshé-arandms as the least weight of sin or good
works that will turn the scale in which the soul's actions are weighed
after death (see Chap. VI, 3). This uncertainty may perhaps have
arisen from δᾶ, ‘ one,’ and the cipher 3 being often written alike in
Pahlavi. But, besides this uncertainty, there is some discordance
between the various accounts of the actual weight of a Sréshé-
karanim, as may be seen in Chaps. X, 24, XI, 2, XVI, 5. Asa
weight the Sréshé-éaran4m is not often mentioned in the Pahlavi
Vendidad, for wherever it translates the Av. sraosh6-farana it
means ‘lashes with a scourge;’ but the weight of one Sréshé-
daranim is mentioned in Pahl. Vend. VI, 15, three Srésh6-4aranams
in IV, 142, VII, 136, XVII, 11, XVIII, 55, 116, and five Srésh6-
Aaranams in XVI, 8.

1 Patitikth, ‘the dropping’ or renunciation of sin, is effected
by confessing serious offences to a high-priest, and also by the
recitation of a particular formula called the Patit, in which every
imaginable sin is mentioned with a declaration of repentance of
any such sins as the reciter may have committed. The priest
ordains such atonement as he thinks necessary, but the remission
of the sins depends upon the after performance of the atone-
ment and the effectual determination to avoid such sins in future
(see Chap. VIII, 1, 2, 8).

* See Chap. IV, 9.

CHAPTER V, I-5. 291

father and innocent', it has no root zz him, and
when sinful it has root 2% the father?, 2. And from
eight years till ¢hey ave man and woman of fifteen
years, if even ove is innocent during the performance
of the ritual (yastd), but is able to say its [tha and
Ashem-voh3, and does not say them, ἐξ is the root
of unseasonable chatter for him‘; and when fe is
able to perform 2s ritual by heart (narm), and says
only the [τη and Ashem-vohd, some ave said that
such is as when his ritual is not performed and there
is no offering (yastéfrid), and some ave said that
it is not unseasonable chatter.

3. Unseasonable chatter may occur at every cere-
monial (yazisn6); for him who has performed the
ritual 2¢ is-a Tan4pdhar szz*; for him who has not
performed the ritual z¢ is less, some ave said three
Sréshé-éarandms®. 4. The measure of unseasonable
chatter is a Tan4pdhar sez; this is where every
ceremony, or every morsel, or every drop of urine is
not completed’. 5. Of the unseasonable chatter of

1 That is, intending no harm, as contrasted with sinful or wilful
chatter in defiance of instruction.

3 Because the father is supposed to be responsible, in the next
world, for the sins of the child, even as he will profit by its good
works (see Chaps. X, 22, XII, 15).

® See Chap. III, 35.

* Inattention to prayers evinced by improper silence is thus put
upon the same footing as inattention evinced by improper talking.
This portion of the sentence is omitted in K2o.

5 See Chap. I, 1, 2. It is a greater sin in the officiating priests
than in the other persons present at the ceremony.

* Probably a Farman sin (see Chap. IV, 14, note).

7 Referring to the three principal occasions when a prayer (v4g)
is taken inwardly and retained until the completion of the action ;
during which time it is unlawful to say anything but the prescribed
prayers (see Chap. III, 6, note).

U 2

292 SHAYAST LA-SHAYAST.

him who has not performed the ritual Afarg? said
this degree is slighter; Médék-m4h! said both are
alike, and he spoke further of this, since for him
who has not performed the ritual, and does not
attend to* saying its {πῶ and Ashem-vohd, it is
more severe than for him who has performed the
ritual, and does not attend to consecrating its sacred
cake (drén). 6. Méaddk-m4h said that it (the cere-
monial)® does not become Gét6-khartd*; Afarg
said that it amounts to an offering (yastéfrid)® for
every one, except for that person who £mows the
ritual by heart, and through sinfulness will not per-
form 22, and it becomes 4zs at the time when,
during his life azd by his command, it is recited
with this intention, namely: ‘I wish to do #4, my
faith (astéb4nth) is in the religion *’

7. The deaf and dumb when it is not possible for
him to say an Ashem does not commit unseasonable
chatter’; and when it is possible for him to say an
Ashem he shall three times say of it, ‘Ashem,
ashem, ashem ;’ and if it be possible for him to say

1 See Chap. I, 3.

3 Literally, ‘ believe or trust to.’

* During which unseasonable chatter occurs.

4 Generally written Géti-kharfd (see Bund. XXX, 28); but, per-
haps, we should here read yast6frid, ‘offering, though géték-
kharid occurs in Chap. XII, 30.

δ. The MSS. have merely st6frid, which differs from the fore-
going gét6-kharfd only in one Pahlavi letter, so we should
probably read the same word in both cases, but which of them it
ought to be is uncertain.

4 Meaning, apparently, that he can obtain the benefit of any
past ceremony, forfeited by wilful negligence, by repentance and
a repetition of the ceremony during his lifetime.

7 By omitting to say it (see § 2). This clause of the sentence
is omitted in Kao.

CHAPTER V, 6--ΥἹ, 2. 293

‘ith4’ and ‘ashem-vohfi’ it is well, and when it is
only possible for him to say ‘itha’ it matters not},

CuaptTer VI,

1. The deaf and dumb and helpless (armést)*,
though of unblemished conduct and proper disposi-
tion, is incapable of doing good works, and from
the éme when he is born till the /me when he shall
die, all the duty and good works which they may
perform in the world become his property (nafs-
man) as much as his even by whom /fey are per-
formed; some say that it is thus: as much as they
belong to Zaratfst®. 2. Though he does not do
the good works not really originating with (aham-
bfni£) him, and does not commit the sin not really
originating with Azm, z¢ is better than though e
were, able to do the good works not really origin-
ating with him, azd should not do them; but should
commit the sin not really originating with zm;
when, afterwards, he passes away, and then also
comes to fis account as to sin and good works,
when the good works not really originating with
him are more Ze zs in heaven (vahist), when the sin

1 That is, any one barely able to speak must repeat so much of
the indispensable prayers as he is able to pronounce, otherwise. he
will commit sin.

3 That is, any one compelled to remain stationary or secluded,
owing to bodily or mental infirmity (see Chap. II, 98); an idiot,
or insane person, is probably meant here.

* This comment seems to imply that its writer was translating
from an Avesta text, and here met with a word which some persons
thought contained a reference to Zaratfist, but which he first trans-
lated so as to suit the context; perhaps Av. zarazdaiti may be
suggested.

294 SHAYAST LA-SHAYAST.

not really originating with 47m is more 4e zs in hell,
and when both are equal 4e zs among the ever-
stationary (hamfstak4n)'. 3. When the good works
are three Sréshé-4aranadms* more than the sins ἦέ
ts in heaven (vahist), when the good works are one
Tandpohar more he attains to the best existence
(pahlam ahv4n)’, when his ceremony (yast) is per-

1 That is, he is treated, with regard to the actions merely
imputed to him, precisely as all others are with regard to their
own actions. With reference to the hamistak4n, Arda-Viraéf
states (AV.VI, 2, 5-12) that on his journey to the other world he
* saw the souls of several people who remain in the same position,’
and he was informed that ‘they call this the place of the Hamis-
takfn (“those ever-stationary”), and these souls remain ἐπ this
place till the future existence; and ‘hey are the souls of those
people whose good works and sin were equal. Speak out to the
worldlings thus: “Consider not the easier good works with avarice
and vexation! for every one whose good works are three Srésh6-
faranims more than &zs sin is for heaven, “δεν whose sin is more
are for hell, they # whom both are equal remain among’ these
Hamistak4n till the future existence.” And their punishment is
cold or heat from the changing of the atmosphere ; and they have
no other adversity.’

* Probably equivalent to a Farman sin (see Chaps, I, 1, 2,
IV, 14, note).

* This appears to be another name for Gar6édmé4n, ‘the abode
of song,’ which is the highest heaven, or dwelling of Afharmazd.
The lower heaven is here called Vahist, which is a general term
for heaven in general. AV.VII-X, XVII, 27, and Mkh. VII, 9-12,
20, 21 describe four grades in heaven and four in hell, besides
the intermediate neutral position of the Hamistakan (AV. VI, Mkh.
VII, 18, 19). The four grades of heaven, proceeding upwards,
are Himat for good thoughts in the station of the stars, Hakht
for good words in the station of the moon, Hfivarst for good
deeds in the station of the sun, and Garédm4n where Aftharmazd
dwells (Vend. XIX, r2r). And the four grades of hell, proceeding
downwards, are Dfs-hfimat for evil thoughts, Dis-hOkht for evil
words, Dfis-havarst for evil deeds, and the darkest hell (Vend.
XIX, 147) where the evil spirit dwells. The p&hifim ahvan of

CHAPTER VI, 3-6. 205

formed'. 4. Sdshyans* said that to come into that
best existence it is not necessary to perform the
ceremony, for when his good works are one® Tané-
pihar more than the sin he attains to the best
existence, and no account is ¢aken of performing his
ceremony; because in the heavenly existence (ga-
rédmantkth) it is not necessary to perform a
ceremony, for an excess of good works must attain
Garédmin‘*. 5. As Sdéshyans said, in heaven
(vahist) he who is below is elevated to him who is
above; and it says thus: ‘ Happy indeed art thou,
O man! who art in any way near unto that im-
perishable existence δ.

6. Kdshtand-bigéd* said that an infidel (ak-
dtné)", when 4zs good works are one Tandpdhar
more than 4zs sin, is saved from hell.

the text is merely the Pahlavi form of Av. vahistem ahim
(Vend. VII, 133, XVIII, 69, XIX, 120, Yas. IX, 64), whence the
term vahist (Pers. bahist) is also derived.

1 That is, when his surviving relatives have performed the proper
religious ceremonies after his death.

3. See Chap. I, 3.

5. Reading a, ‘one,’ and supposing that this Paz. form has been
substituted for an original Huz. khadfk, ‘one.’ This supposition
being necessary to account for the ἃ ἃ preceding its noun, instead
of following it; and without it we ought to read ‘three’ instead of
‘one,’ which seems, however, hardly reconcileable with the context
(but compare Pahl. Vend. VII, 136). This is an instance of the
ambiguity occasioned by aé, ‘one,’ and the cipher 3 being often
written alike in Pahlavi, as already noticed in p. 289, note 3. The
word might also be taken as the conditional verbal form ἃ ἃ, ‘ shall
be,’ but in that case it is likewise misplaced.

* See note on pahiim ahv4n in § 3.

* A somewhat similar exclamation to that in Vend. VII, 136.

* See Chap. I, 4, note.

7 That is, one of another religion; not an apostate, nor an
atheist. :

296 SHAYAST LA-SHAYAST.

7. Of a pure law (48 4) are we of the good reli-
gion, and we are of the primitive faith; of a mixed
law are those of the Sintk congregation’; of a vile

1 It is not easy to identify this Sintk vaskardih, but Professor
J. Darmesteter suggests that the term may have been applied to the
Manicheans settled in eastern Turkist4n and western China, whence
they may have been called Stnik (the country of the Sénf, Av.
SAini, being identified with Xinfstin or China in Bund. XV, 29,
because 7Sin is the Arabic name of the latter). This is con-
firmed, to some extent, by a passage in the Dinkard (see Dastir
Péshétan’s edition of the Pahlavi text, p. 27), where three foreign
religions are mentioned, that of the Jews from Ar(m, that of the
Messiah from the west, and that of M4nih from Turkistin. Dar-
mesteter further points out the following passages in Barbier de
Meynard’s French translation of Mas’afidi, which show that the
Manicheans had considerable influence in eastern Turkistan as late
as A.D. 944:—

(Meynard, I, 268): ‘... the Turks, the Khuzlug, and the Ta-
ghazghaz, who occupy the town of Kfsdn, situated between
Khurasin and China, and who are now (a.p. 944) the most
valiant, most powerful, and best governed of all the Turkish races »>
and tribes. Their kings bear the title of frkhan (‘ sub-khin?”),, δ. 2
and they alone, among all these nations, profess the religion of
Mani,’

Again, after stating that the Chinese were at first Samanians
(Buddhists), it is added (Meynard, II, 258): ‘Their kingdom is
contiguous to that of the Taghazghaz, who, as we have said above,
are Manicheans, and proclaim the simultaneous existence of the
two principles of light and darkness. These people were living
in simplicity, and in a faith like that of the Turkish races, when
there turned up among them a demon of the dualist sect, who
showed them, in tempting language, two opposing principles in
everything that exists in the world, such as life and death, health
and sickness, riches and poverty, light and darkness, union and
separation, connection and severance, rising and setting, existence
and non-existence, night and day, &c. Then, he spoke to them of
the various ailments which afflict rational beings, animals, children,
idiots, and madmen; and he added that God could not be re-
sponsible for this evil, which was in distressing contradiction to
the excellence which distinguishes his works, and that be was

CHAPTER VI, 7—VIt, I. 297

law are the Zandtk!, the Christian (Tars4k), the
Jew (Yahfd@), and others of this sort (san6d)*.

Cuapter VII.

1. The morning sun it is necessary to reverence
(yastano) till midday, and that of midday it is
necessary to reverence till the afternoon time, and
that of the afternoon time it is necessary to re-
verence till night®; whenever ove is quite prepared

above any such imputation. By these quibbles, and others like
them, he carried away their minds, and made them adopt his
errors.’

The tenets of the Manicheans ought, no doubt, to have been
considered by the Zoroastrians as a mixture of truth and error,
just as those of the Sinik congregation are represented to be in
our text; but such tenets being an heretical offshoot of Zoroas-
trianism, it argues unusual liberality in the priests if they preferred
Manicheans to Christians, that is, heretics to infidels.

Kzo has altered stntk vaskardth into nistnfk (or vidinfk)
sikaftth, which appears to be an attempt to bring the words
within the limits of the writer’s knowledge, without paying much
attention to their collective meaning.

ΤΑ sect which (according to its name) probably adhered to a
certain heretical interpretation (zand) in preference to the orthodox
Avesta and Zand. Néryésang, in his Sanskrit version of Mkh.
XXXVI, 16, explains a Zandik as one who ‘thinks well of Ahar-
man and the demons.’

3. Unless this paragraph be a continuation of the quotation from
Kfshtand-bfigéa’s commentary, which seems unlikely, its contents
have an important bearing upon the age of the ShAyast 14-shdyast.
As it does not mention Muhammadanism by name it could hardly
have been written after the fall of the Sasanian dynasty, when that
new faith had become much more important, in Persia, than those
of the Christians and Jews.

8. Referring to the recitation of the Khfrshéd Nyfyis, or ‘ saluta-
tion of the sun,’ which should be performed thrice a day, in the
Ha4van, Rapftvin, and Afizérin Gahs, or periods of the day (see

298 SHAYAST LA-SHAYAST.

for activity (khvésk4rth), and shall then do rever-
ence, it is proper. 2. And when anything of that
happens which zzazcates when it is not proper to
wash the hands, and about this he considers that
when he does not reverence the sun it will stop’, a¢
the time previous δ ¢hat in which it occurs the sun
is to be fully reverenced by him, and, afterwards,
when 4zs hands are washed, it is to be reverenced
again ; and when he does not reverence z¢, except
when innocent through not reverencing ἐξ", then it
becomes irreverence (14 yast) of the sun for him®.

3. As to the sun it is better when oe reverences
12 every time at the proper period (pavan gAs-i
nafsman); when he does not reverence 7¢ for once
z¢ is a sin of thirty stirs‘. 4. Reverencing the sun is
every time a good work of one Tanapdhar®; and so
of the moon and fire zz like manner *. 5. When on
account of cloudiness the sun is not visible (pé@4k),
and one shall reverence 2¢, it is proper.

Bund. XXV, 9); a few sentences in the Ny4yis, or formula of
salutation, are altered to suit the particular G&h in which it is
recited.

1 K2o has, ‘it will protect :/,’ having read netrfinéd instead of
ketrfinéd in its original. To pray with unwashed hands would
be sinful (see Pahl. Vend. XIX, 84).

3 That is, except when the omission is to avoid a worse evil, as
in the instance just mentioned.

* Or, perhaps, ‘it does not become a Khfirshéd Yast (“a formula
of praise in honour of the sun”) for him.’ This Yast forms a
part of the Ny4yis.

4 That is, an Aredfs sin (see Chap. I, 2). M6 has, ‘when he
does not reverence ¢/ again.’

® That is, a good work sufficient to counterbalance a Tanaphar
sin, which puts the performance of a Ny4yis on the same footing
as the consecration of a sacred cake or drén (see Chap. XVI, 6).

* The moon and fire have each a separate Nydyis. .

CHAPTER VII, 2--8. 299

6. And while one does not reverence the sun, the
good works which they do that day are not their
own; some say that of the good works which they
do within the law (4 ἃ 4) of the good religion he has
no share. 7. While they do not wash dirty hands
any good work which they do is not their own, for
while one does not utterly destroy corruption (na-
sis)! ¢here is no coming of the angels to his body,
and when ¢here is no coming of the angels to his
body he has no steadfastness in the religion, and
when he has no steadfastness in the religion no
good work whatever reaches unto him.

8. When one wishes to perform the propitiation
(shnfiman)? of fire, it is allowable to perform one
‘athré’ by itself, and, when two azd the ‘mad vits-
paéibyé Aterebyd, these three are thus the pro-
pitiation everywhere’; some say that it would be
proper to perform ἐξ while allowable, except that of
the heterodox.

} That is, the demon of corruption, who is supposed to enter
and reside in all filth of the nature of dead matter, until expelled or
destroyed by cleansing.

* A shnOman or khshnfimanéd (Av. khshnfiman) is a short
formula of praise, reciting all the usual titles of the spirit intended
to be propitiated by it, and is used for dedicating the prayers or
ceremony specially to his service (see Chaps. III, 35, X, 2, XIV,
3). The propitiatory formulas for the thirty angels and arch-
angels who preside over the days of the month constitute the
Sirézah, or fornf of prayer ‘relating to the thirty days.’

* The propitiation of fire (as given in Siréz. 1, 9, Αἴας Nyayis
5, 6) consists of five sentences, each beginning with the word
Athr6, ‘of the fire,’ and the last sentence also contains the words
mad vispaéibyd Atereby6, ‘with all fires.’ The meaning of the
text appears to be that it is allowable to use only one of these
sentences (probably the last), but if two are used besides the last
they are amply sufficient for practical purposes.

300 SHAYAST LA-SHAYAST.

9. Whoever shall extinguish’ a fire, by him ten
fires are to be gathered together, by him ten punish-
ments are to be endured, by him ten ants are to be
destroyed ?, and by him holy-water (zéhar) is to be
presented to the sacred fire (At4s-i Vahram).

CuapTer VIII.

1. Sin which affects accusers * is to be atoned for
(vig4risn) among the accusers, and that relating to

} Literally, ‘kill.’

2 The ant being a creature of the evil spirit, on account of its
carrying away corn.

δ Vinds-i hamém4lfn, ‘sin relating to adversaries.’ Sins
appear to be divided into two great classes, hamém4l and
ribantk. A hamémél sin seems to be any secular offence
which injures some person or animal who, thereupon, becomes a
haméméAl, ‘accuser’ (Av. hameretha, ‘opponent,’ Yas. LVI, x,
10), and who must first be satisfied by atonement, before con-
fession to the high-priest, or renunciation of sin, can be of any
avail for removing the sin (compare Matthew v. 23-26). The
Rivayats assert that if a person dies without atoning for a
hamémAl sin, his soul will be stopped at the Xinvad bridge (see
Bund. XII, 7) on its way to the other world, and kept in a state of
torment until the arrival of the ‘accuser,’ and after he is satisfied
the sinner’s soul will be disposed of, in the usual manner, accord-
ing to the balance of its good and bad actions. It is also probable
that only a man of ‘the good religion,’ or an animal of the good
creation, can be an ‘accuser.’ A rfibanfk sin, on the other hand,
seems to be one which affects only the sinner’s own soul, and for
which the high-priest can prescribe a sufficient atonement. It is
doubtful, however, whether the Parsis nowadays have any very
clear notions of the exact distinction between these two classes of
sins, although aware of their names, which are mentioned in their
Patit, or renunciation of sin. The explanations given in some
editions of their Khurdah Avesta, or prayer-book, are confined to
mentioning certain special instances of each class of sin; thus,

CHAPTER VII, 9- ΤΙ, 3. 301

the soul is to be atoned for among the high-priests
(radian), and when they do whatever the high-
priests of the religion command the sin will depart,
and the good works which they may thenceforth do
will attain completion (avaspértk). 2. The sin of
him who is worthy of death (marg-arg4n) is to be
confessed (garzisnd) unto the high-priests, and he
is to deliver up 4zs body’; except 4o the high-priests
he is not to deliver up 4zs body.

3. On account of the dexterity (farhA4ng) of
horsemen it is not ‘Aer business to hunt (nakh4tr
kardand); and it is not allowable for any one else
to hunt for game, except for hzm whose wealth is
less ¢han three hundred sttrs ἢ,

murder, seduction, unnecessary slaughter of cattle, embezzlement,
slander, seizing land by force, and a few other evil deeds are stated
to be hamémAl sins; while unnatural offences and intercourse
with women of another race and religion are said to be ribanfk
sins. In the Pahlavi Vendidad these classes of sins are rarely
mentioned, but hamém4lan occurs in Pahl. Vend. III, 151, IV,
23, XIII, 38; hamémAltfh in III, rr9; and ribanfk in XIII,
38; although, perhaps, not always in the sense of sin.

1 By committing a marg-arg4n or mortal sin, that is, a sin
worthy of death, he has forfeited his life, and ought to place it at
the disposal of the rad, or high-priest.

3. This section, intended to preserve game for the poor, is evi-
dently out of place here, as it has no connection with the context.

- With reference to the property qualification for hunting, it appears,
from a passage in the Persian MS. Mg about the proper dowry for
a privileged wife, that 2000 dirhams of silver were worth 2300
riipfs, and that 2 dirhams were 2} tolas; this was written in a.p.
1723, when neither the rfipf nor the tola were of uniform amount,
though now the rfipf is exactly a tola weight of silver. As the stfr
was four dirhams (see Chap. I, 2), three hundred stirs would have
been 1380 rfipfs or 1350 tolas of silver, according to the standards
mentioned in Ms; so that hunting was intended to be confined
to those whose property was less than 1350-1380 r(pts ; but how

302 SHAYAST LA-SHAYAST.

4. The ceremonial worship (yazisn) of those
worthy of death, which they do not perform by way
of renunciation of szz}, is the ceremonial whzch is
demon worship; and when the officeating priest
(aérpat) does not know z¢ the merit (kirfak) of the
ceremonial goes to the store (gang) of the angels,
and they give the enjoyment which arzses from that
merit in the spiritual exzstence to the soul of that
person who fas at once (aév4é) become righteous
in mind.

5. When the mortal sinner (marg-argand) has
delivered his body and wealth at once to the high-
priests, and engages mentally in renunciation as to
the sin which as occurred, and the high-priests give
him ¢hey decision (dastébarth) as to duty and
good works, the duty and good works which were
before performed by him come back 40 fim; and
when they inflict punishment for three nights 2, he
does not enter hell. 6. And if the high-priest
orders the cutting off of 47s head Ae is righteous on
the spot *, and the three xzghts’ (satdth) ceremony is
to be celebrated for 4zm, and the account of the

this limitation is to be reconciled with the fact that hunting was a
favourite pursuit of kings and nobles does not appear, unless it be
considered as a sacerdotal protest against that practice.

1 That is, in those cases when they do not have the yazisn per-
formed as an atonement for sin, by order of the high-priest after
confession.

3 This appears to refer to temporal punishment, inflicted by
order of the high-priest, for the purpose of saving him from the
‘punishment of the three nights’ in the other world, mentioned in
Bund. XXX, 16.

® Reading pavan gin&k; but M6 marks the phrase as pavan
din&k (for din4), ‘through the decree,’ which is probably an
error.

CHAPTER VIII, 4-9. ᾿ 303

three nights (satdth) does not affect him’. 7. And
if he does not engage in renunciation 4e zs in hell till
the future existence; and in zs future body they
will bring 42m from hell, and for every mortal sex
they will cut off 42s head once, and the last time
they wll make 4Aczm alive again, and will inflict
(numayend) three hights’ severe punishment’,

8. However a man engages in renunciation of sin
the duty of his state of renunciation (patitth) is to
be engaged therein openly and mentally in renuncia-
tion; the duty of openness is this, that the sin which
he knows fas assailed him’, is to be specially con-
fessed (bara gédbisnd) by him; axd the mental
duty is this, that he engages in renunciation with
this thought, that ‘henceforth I w2// not commit
sin.’ g. And that which occurs before the renuncia-
tion, except pious alms, it is well for him not to be
overlooked 4 by him, amd not to be kept® secret by
him; for when he shall overlook’, or shall keep
secret, about sin committed, it becomes for him as

1 That is, the usual ceremonies after death are not to be with-
held in this world, and his soul is able to pass through the usual
investigation, as to his sins and good works, on its way to the
other world, without delay. This period of three nights (satfth,
‘the triplet’), which P4zand writers miscall sed6s or sadis, is the
time during which the soul is supposed to hover about the body,
before finally departing for the other world (see Mkh. II, 114, 158-
160, AV. IV, 9-14, XVII, 2-9).

3 The same statement is made in nearly the same words in
Pahl. Vend. VII, 136. This is the future three nights’ punishment
for impenitent sinners, mentioned in Bund. XXX, 16.

® Literally, ‘which he knows thus: “It assailed me.

4 Reading avénisnd, but the word can also be read khunfn-
isnd, ‘to be made celebrated, to be boasted of.’

5 Literally, ‘carried on, borne away.’

4 Reading avénéd, but it may be khunfnéd, ‘boast of.’

8

304 SHAYAST LA-SHAYAST.

much, some say, as three Sréshé-4aranims'; some
say that when he keeps secret about a sin of three
Sréshé-éaranams he is worthy of death; some say
much otherwise®. 10. Ataré-p4d son of Zaratdst*
had remarked (pédakintd@) ¢o a disciple, about this
duty, thus: ‘Conform to the renunciation of s¢z/’
and one‘ time a secret was kept by him, and he
ordered him thus: ‘Henceforth be thou never appa-
rent in this duty!’ and after that he looked upon
the supplication (avakhshth) and much repentance
of that disciple, and even then he did not become
the high-priest (dastébar) over him.

11, Zhe rule ἐς δ this, that of those who would be
proper for this priestly duty (dastébarth), that
person is proper who is perfect in (narm) the com-
mentary (zand) of the law, and the punishment of
sin is easy for him, and he has controlled himself;
some say thus: ‘By whom a course of priestly
studies (aérpatast4n) is performed.’ 12. And the
punishment of sin deg easy for him, and his having
controlled himself are proper; and when, in danger
before a menstruous woman, he engages in renun-
ciation it is proper.

* Probably the same as a Farman sin (see Chaps. I, 1, 2, IV, 14).

* Or ‘many other shings.’

* This Atard-p&d-i ZaratQstan is mentioned in a manuscript
about 500 years old, belonging to Dastfir Jaméspji, in Bombay, as
having lived for 160 years, and having been supreme high-priest
for ninety years: he is also mentioned in the sixth book of the
Dinkard. He may, possibly, have been the Atar6-pAd mentioned
in B. Yt. I, 7, but it is hazardous to identify an individual by a
single name so common as Atar6-p4d used to be.

* Reading δᾶ, ‘ one,’ instead of hané, ‘this’ (see p. 218, note 3).

5 Assuming that the word 4fnak has been omitted at the begin-
ning of this section (see Chap. X, 1).

CHAPTER VIII, 10-14. 305

13. Néryésang! said thus: ‘Thou deemest 7¢
most surprising that, of the renunciation of s¢z with
energy, whatever may be its efficacy, they have
been so much of the same? opinion, so that when-
ever they perform renunciation, however they per-
form z¢, and before whomever they perform Ζ2,
whenever ὦ siz is not even mentally originating
with one® a renunciation should be performed by
him; and when very many mortal sins (marg-
argan) are committed by him, and he engages
mentally in renunciation of every one separately, he
is not on‘ the way to hell, owing to his renuncia-
tion; and if there be one of which he is not in
renunciation the way to hell® is not closed to him,
for he does not rely upon the beneficence (5 4) of
Attharmazd, and it is allowable to appoint a priestly
retribution (rad tégisn) to fully atone for it, and
when thou appointest a priestly retribution for it,
and dost not fully atone, it is allowable to inflict ἐξ
justly and strongly (drab6).’

14. When his sin is committed against (dén)

1 This cannot be the learned Parsi translator of several Pahlavi
texts into Sanskrit, who bore the same name, and is supposed to
have lived in the fifteenth century. Being quoted in the Pahlavi
Vendidad (see Chap. I, 4, note) he must have been one of the
old commentators.

* Κ2ο has h6manam, ‘I am,’ instead of ham, ‘the same;’ a
mistake arising from reading am, ‘I am,’ for ham.

5. This applies to all cases of merely imputed sin, such as those
committed by children, which are imputed to the father, and for
which he is spiritually, as well as temporally, responsible.

* Reading pavan, ‘on,’ instead of bar4, ‘out of’ (see p. 176,
note 5).

δ᾽ Most of this clause is omitted in K2o by mistake.

[5] Χ

206 SHAYAST LA-SHAYAST.

accusers’ it will be necessary to act so that the head
of the family (mtrak) shall not become evil-minded?,
and shall not divorce the wife from matrimony, and
they shall not bring * 42m on unto him; before his
accusers #e is to be engaged in renunciation, and
when not, ἦέ is to be engaged in renunciation of the
sin before the high-priests (rad4n), and it will
become debts, and debt does not make a man
wicked 4; its effect is this, that in the future exist-
ence they may quite forsake him, and this becomes
a great shame, and they disturb (k4vénd) his enjoy-
ment. 15. 4s ἐο the sin which affects the accusers,
when the female 4as atoned for it, its stem (payak)
is atoned for; some say that the stem (payakghth)
has no root; some say that z¢ ἐς just like a tree
whose leaves wither away.

16. Sin relating to the soul δ, when one engages in
renunciation, stays away from him; when it shall be
fully atoned for z¢ is well, and when he does not
fully atone they will make him righteous by the
three nights’ (satQth) punishment. 17. Kdshtand-
bigéd® said that even that which affects accusers,
when ome engages in renunciation, stays away from
him.

1 HamémAlan (see § 1) ; the particular instance of hamém4l
sin here referred to is seduction.

* Reading dasmfn4n instead of the unmeaning dasmfy4n of
the MSS.

* Reading yaftyfina instead of the unmeaning y4ftam of the
MSS. ; & being often written very much like m in Pahlavi.

4 This clause about the hamém4l sin becoming a debt, to be
settled with the ‘accuser,’ either here or hereafter, is taken from
Pahl. Vend. III, 151.

> That is, τ δᾶ εκ sin (see § 1, note).

§ See Chap. I, 4, note.

CHAPTER VIII, 15--22. 307

18. Nésaf Barz-Mitré! spoke these three sayings,
that is, ‘ Next-of-kin marriage will extirpate mortal
sins (marg-argdn4n), and the sacred twigs when
their ablution is such as renders them improper for
firewood, and a man when his wife decomes pregnant
by him,’

19. Whoever commits a sin against (dén) water,
and kills a lizard, or other noxious water-creature,
has atoned for it; also when thou atonest to (dén)
fire for that agazns¢ water it is proper’, azd when
thou atonest to water for that agaznst fire it is
proper; some say that even a scorpion is proper ζῶ
be killed, 20. And when a sin of one Tandpdhar ὃ
is committed by him, and he shall consecrate a
sacred cake (drén), or shall accomplish a good work
of one Tandpthar 4, it has atoned for it.

21. When he has committed a mortal sez (marg-
argan), and engages mentally in renunciation, and
the high-priest (rad) knows that, though he ought
to give up his body, he wz// not give 12 up, it is
allowable when he shall kill him; that is, because
he relies upon the beneficence (sd) of Adharmazd.
22. Moreover, from the rule (mank) ‘ yazemna® kad
na hakad@’ (‘through being worshipped what then at

1 See Chap. I, 4, note.

* A blank space is left for this verb in M6, indicating that that
MS. was copied from an original already old and not very legible.

8 See Chap. I, 1, 2.

4 Consecrating a sacred cake is a Tanapfihar good work (see
Chap. XVI, 6). The theory of counterbalancing sins by good
works of the same weight is here clearly enunciated.

δ Written izimn in the MSS. This quotation appears to be,
from some part of the Avesta, no longer extant, and being only the
first words of the passage its exact meaning is very uncertain. The
section, generally, seems to refer to the beneficence of Afdharmazd.

xX 2

208 SHAYAST LA-SHAYAST.

once,’ &c.) it is evident, and it becomes his through
ceremonial ablution of the hands; it amounts to a
whole quarry (k4n6) of good works, and the worship
of God (yazisn-i yazd4nd) is to be performed for
him', 23. Ataré-pad? son of MAraspend said that
it is always necessary to be more diligent in per-
forming one’s worship of God κα the time that many
mortal sews are committed; all sins deg admissible
into renunciation, when thou shalt atone by com-
plete self-sacrifice (pir-g4n-dAdth4), and when one
engages in renunciation of the sin from z¢s root, he
becomes /ree from the sin in renunciation of which
sin he engaged; for Adharmazd will not leave his
own creatures unto the evil spirit, unless on the
path of non-renunciation.

CuapTer IX.

1. The greater H4sar is one part in twelve parts
of the day and night, and the lesser HAsar is one
part in eighteen parts*.

1 It seems that the execution of the sinner after repentance
is here considered as furnishing him with a store of good works, so
that it is allowable to perform such ceremonies for him, after death,
as are usually performed for righteous men; the reason being
given in ὃ 23. The end of this section and beginning of the next
are omitted in K20.

3. Whether the prime minister of ShApfir II, or the last editor of
the Dinkard (see Bund. XXXII, 3, tr), is not clear.

8 The Hasar is not only a measure of distance (see Bund.
XXVI, 1), but also a measure of time (see Bund. XXV, 5).
According to the text here the greater HAsar must be two hours,
and the lesser H4sar (which is not mentioned in M6) must be one
hour and twenty minutes. But Farh. Okh. (p. 43) says, ‘dvada-
sang-h&threm asti aghrem ayare, “οὗ twelve HAsars is the

CHAPTER VIII, 23--ΙΧ, 4. 309

2. The priest (4srQk) who passes away in idola-
try! (adzdayakth) thou hast considered as desolate
(viran)?; and there is a high-priest (dast6bar) who
is of a different opinion, there is one who says he
ὃς as a non-Iranian (anafrd4n) country’ 3. It is
declared that, when a supreme high-priest (zara-
tistrotdm) passes away in idolatry, an apostate
(aharmék) will be born in that dwelling, and a
rumour of this calamity is uttered* by that supreme
high-priest.

4. In order to be steadfast in the good religion it
is to be discussed with priests azd high-priests, and
when oze does not discuss it is proper that he do
not teach it.

longest day;” the day and night in which is the longest day are
twelve of the greatest H4sars, eighteen of the medium, and twenty-
four of the least ;’ according to which statement there are three
kinds of Hasar, that are respectively equivalent to two hours, one
hour and twenty minutes, and one hour. As the longest day is
said (Bund. XXV, 4) to be twice the length of the shortest day,
and the greatest Hisar is twice the length of the least one, it may
be conjectured that the H4sar varied with the length of the day,
being a subdivision (one-eighth) of the time the sun was above the
horizon; this would account for the greatest and least HAsars,
which are one-eighth of the longest and shortest days, respectively ;
but it does not account for the medium Hasar, which is not a
mean between the two extremes, but one-ninth (instead of one-
eighth) of the mean day of twelve hours. If the Hasar of distance
were really a Parasang, as is sometimes stated, the connection
between it and the Hasar of time would be obvious, as the average
Hasar of one hour and twenty minutes is just the time requisite for
walking a Parasang, which seems indeed to be stated in Farh. Okh.
Pp. 42.

1 Or it may be ‘ passes over into idolatry.’

3 K2o has giran, ‘grievous.’

3 That is, he reads an4fran instead of virén ia the foregoing
statement.

* Or, perhaps, ‘this calamity is at once announced.’

210 SHAYAST LA-SHAYAST.

5. The ceremonial worship (yazisn) which they
perform in a fire-temple1, when not done aright, does
not reach unto the demons; éx¢ that which they
perform zz other places, when they do not perform
zt aright, does reach unto the demons; for there is
no medium in worship, it reaches either unto the
angels or unto the demons. 6. Of a man who has
relinquished a dad habit, and through his good
capabilities engages in renunciation of stz*, the good
work advances unto the future existence.

7. Any one who shall die in a vessel (kastik) it is
allowable, for fear of contamination (padvtshak), to
throw into the water; some say that the water itself
is the receptacle for the dead (khaz4nth).

8. This, too, zs declared: ‘When in the dark it is
not allowable to eat food ; for the demons and fiends
seize upon one-third of the wisdom and glory of him
who eats food in the dark;’ and it is declared by
that passage (gin4k) which Afharmazd spoke to
Zaratdst, thus: ‘After the departure of the light let
him not devour, with unwashed hands, the water
and vegetables of Horvadad and Amerédad®; for if
after the departure of the light thou devourest, with
unwashed hands, the water and vegetables of Hor-
vadad and Amerddad, the fiend seizes away from
thee two-thirds of the existing original wisdom

1 Literally, ‘in the dwelling of fires.’ The fire must always be
sheltered from the sun’s rays, and in a fire-temple it is kept in a
vaulted cell, with a door and one or two windows opening into the
larger closed chamber which surrounds it.

* K2o has, ‘and it shall happen through his good capabilities.’

3 The two archangels whose chief duties are the protection of
water and plants, respectively (see Chap. XV, 5, 25-29, Bund.
ΙΧ, 2).

CHAPTER IX, 5-9. 311

which, when he seizes ἐξ away, is the glory and
religion which are auspicious for thee that day, so
that diligence becomes a vexation this day}.’

9. In a passage of the fifth fargard of the Paz6n
Nask? it is declared that one mentions these charac-

1 This passage does not appear to be now extant in the Avesta.

2 This was the sixth nask or ‘book’ of the complete Mazda-
yasnian literature, according to the Dinkard, which calls it Past or
P4zag; but according to the Dinf-vagarkard and the Riv4yats it
was the seventh nask, called Paigam. For its contents, as given by
the Dinf-vagarkard, see Haug’s Essays, pp. 128, 129. The follow-
ing is a short summary of the account of it given in the eighth book
of the Dinkard (that published in the Pahl.-P4z. Glossary, pp. 184,
185, being taken from the fifteenth nask, whose contents were
mixed up with those of the seventh through the abstraction of
several folios from the Iranian MS. of the Dinkard before M13, or
any other copy, was written in India) :-—

The P&sf (or Pazag) is about the lawful slaughtering of animals
in the ceremonial rites of fire and water at the season-festivals ;
also where, when, and how the festivals are to be celebrated, their
advantages, and the duties of the officiating priests. The rotation
of days, months, and years, summer and winter, the ten days at the
end of the winter, when the guardian spirits visit the world, and the
ceremonies to be then performed. The time for gathering medicinal
plants. The retribution necessary for the various sins affecting the
soul, the advantage of providing for such retribution, and the harm
from not providing it. The thirty-three principal chiefs of the
spiritual and worldly existences. The miracles of great good works,
and the heinous sinfulness of apostasy. How far a wife can give
away her husband’s property, and when it is lawful for him to
recover it. Whither winter flees when summer comes on, and
where summer goes when winter comes on. The amount of
disaster (véighn) in one century, and the duration of everything
connected with such disaster. The summer and winter months,
the names of the twelve months, their meaning, and the angels they
are devoted to; also the thirty days of the month, and the five
GAtha days at the end of the year, when the guardian spirits are to
be reverenced.

The fifth fargard, quoted in the text, was probably that portion
of the Nask which described the duties of the officiating priests.

312 SHAYAST LA-SHAYAST.

teristics of four kinds of worship of the celestial
beings (yazd4n) :—one is that whose Avesta is cor-
rect, ὀμέ the man is bad; the second is that whose
Avesta is faulty (21 [4 πη)", μέ the man is good; the
third is that whose Avesta is correct, avd the man is
good; and the fourth is that whose Avesta is faulty
and the man is bad. 10. Zhat whose Avesta is
correct, ὄμέ the man bad, the archangels will ap-
proach and will listen to, du¢ do not accept; shat
whose Avesta is faulty, 6%¢ the man good, the arch-
angels and angels’ will approach, éu¢ do not listen
to, and will accept ; that whose Avesta is correct,
and the man good, the archangels and angels will
approach, will come to, will listen to, and will ac-
cept ; that whose Avesta is faulty, avd the man bad,
they do not approach, do not listen to, and do not
accept. :

11. In every ceremonial (yazisn6), at the begin-
ning of the ceremony ὅ, and the beginning of the
sacred-cake consecration (drén)*, the angels and
guardian spirits of the righteous are to be invited to
the ceremony. 12. When they invoke the angels
they will accept the ceremony, and when they do

1 K2o has hfizv4n, ‘tongue, speech,’ for zifan, ‘faulty’ (com-
pare Pers. zif, ‘ sin’), in all occurrences of the word.

* Kzo omits from this word to ‘will approach’ in the next
clause of the sentence.

3 That is, shortly before beginning the regular recitation of the
Yasna, the angels, in whose honour the ceremony is being per-
formed, are invited to approach by reciting their proper Khshnd-
mans, or propitiatory formulas (see Chap. VII, 8, and Haug’s
Essays, p. 404). .

4 This begins with Yas. III, 1, and the spirits are to be invited
by adding their proper Khshnfimans to those contained in Yas.
III, 3-20 (see Haug’s Essays, p. 408).

‘CHAPTER IX, 10--Ι2. 313

not invoke them, all the guardian spirits of the
righteous are to be invoked at the beginning of
‘staomi!;’ and when not, they watch until ¢he words
‘frashé-Zarethram saoshyaztim?, and when they
shall invoke them there they will accept the cere-
mony ; and when not, they will watch until she words
‘vispau fravashay6 ashaonim yazamaidé%, and
when they shall invoke ¢em there they will accept ¢
the ceremony; and when not, ¢hey well watch until
the words ‘tausk& yazamaidé®;’ and when they in-
voke them® αὐ the threefold ‘ashem vohd’ and the
word damanim’, at the twice-/odd ‘aokht6-namané ὃ,
the ‘ash4d@ haa °,’ ov the ‘yatumanahé gasaiti!,’

1 This may be at the ‘staomi’ of Yas. XII, 6, which is recited
before the Yasna is commenced; but K2o alters the meaning (by
inserting the relative particle) into ‘key are to be invoked at
“staomi,” the beginning of “all the guardian spirits of the
righteous” (Yas. XXVI, 1).’

3 Yas. XXVI, 20.

5 Yas. XXVI, 34.

4 Kzo has, ‘shall not invoke,’ and ‘ will not accept.’

5 The concluding words of the yénhé h4tam formula, probably
of that one at the end of Yas. XXVII, just preceding the recital
of the Gathas, up to which time the spirits wait, but, if not invoked,
they are then supposed to ascend, away from the ceremony, as
mentioned in the text.

* K2o has, ‘ when they do not invoke them.’

7 Yas. VIII, 10; which is preceded by a thrice-told ‘ashem
vohfi,’ at which the officiating priest tastes the sacred cake, being
the end of the Drén ceremony (see Haug’s Essays, pp. 404, 408).

® Yas. XXII, 33 (§§ 14-33 being recited twice). At this point
the officiating priest brings out the mortar for pounding the Hém
twigs (see Haug’s Essays, p. 405); Yas. XXII being called the
beginning of the HémAst in the Vistésp Yast Sadah.

® Yas. XXIV, 30, when the officiating priest turns the mortar
right side upwards.

10 Yas. VIII, 9, which is practically the same place as the three-
fold ‘ashem νομῇ before mentioned.

314 SHAYAST LA-SHAYAST.

they will accept’; and when not, they go up the
height of a spear (ntzak) and will remain. 13. And
they speak thus: ‘This man does not understand
that it will be necessary even for him? to go from
the world, and our prayer (apist4n) is for reminding
men; it is not ¢Aa¢ our uneasiness arises from this,
that we are in want of their ceremony, but our un-
easiness avzses from this, that when they do not
reverence and do not invoke us, when evil comes
upon them it is not possible for us to keep z¢ away.’

14. ‘O creator! how much is the duration in life
of him who is dead?’ And Adharmazd spoke thus:
‘As much as the wing of a fly, O Zaratdst the Spifta-
man! or as much as the hearing a wing unto a sight-
less one.’

CuaptTer X.

1. The rule‘ is this, that a sacred thread-girdle
(kQstik) be three finger-drcadths loose transversely

1 K2o has, ‘they will not accept.’

2 Literally, ‘for me,’ which seems to refer to the man, and not
to the spirits,

® This appears to be the complete translation of the Avesta sen-
tence partially quoted in Pahl. Vend. VIII, 64: ‘yatha makhshyau
perenem, yatha v4 perenahé,’ ἄς. The last clause is doubtful;
the reading adopted here is Aand zak-i shinavak-# par andarg
avéndk, as nothing more satisfactory suggests itself; it might
also be translated by ‘as much as the sound of a wing in the
invisible,’ ;

4 Reading dinak; Pazand writers convert it into yak, which
can, however, have the same meaning, though they evidently take
the word to be Huz. khadfk, ‘one,’ which is written precisely like
4inak in Pahlavi characters. Most of the miscellaneous state-
ments, contained in the latter part of Sls., commence with this
phrase.

CHAPTER IX, 13-X, 3. 315

(pavan targfin)', as is said in every teaching
(£4stak)?, and when it is less it is not proper.

2. The rule is this, that the sacred cake (drén),
set aside at the dedication formula (shnimané) on
the days devoted to the guardian spirits’, is to be used
at the season-festivals, the Nén4bar‘, the three
nights’ ceremony®, the Hém-droén, and other rites of
the righteous guardian spirits; and when they shall
not do so, according to some teachings, it is not
proper.

3. In the exposition (A4stak) of the Nihadim
Nask® it says that a man is going to commit rob-

1 That is, round the waist (see Chap. IV, 1).

* That is, ‘interpretation or exposition’ (see Chap. I, 3, 4).
K2o has, ‘ and by every teaching it is proper.’

δ These fravardik4n are, strictly speaking, the five supple-
mentary days at the end of the Parsi year, but the last five days of
the last month are usually added to them, so as to make a period
of ten days at the end of the year, during which the guardian
spirits of the departed are supposed to revisit their old homes, and
for whom the sacred cake is set aside.

4 The initiatory ceremony of a young priest (see Chap. XIII, 2).

5 The ceremonies performed by the survivors for three nights
after a death (see Chaps. VIII, 6, XVII, 3, 4).

* This was the fifteenth nask or ‘ book’ of the complete Maz-
dayasnian literature, according to the Dinkard, which calls it Nika-
dim; but according to the Dini-vagarkard and the Rivayats it was
the sixteenth nask, called Niy4rum. For its contents, as given by
the Dinf-vagarkard, see Haug’s Essays, p. 132. The following
is a brief summary of the account of it given in the eighth book
of the Dinkard, where it occupies twenty-five quarto pages of that
work :—

The beginning of the law (dd) is the Ntk&dQm of thirty far-
gards, The section Patkar-radistan (‘the arbitrator's code’) is
about umpires and arbitration, contracts by words of four kinds
and by signs of six kinds; and twelve sorts of arbitrators are
described in four sub-sections, according as they decide by hearing
or seeing, and with regard to women and children, foreigners and

416 SHAYAST LA-SHAYAST.

bery, azd a wall falls in upon him, z¢ zs his destroyer ;
when a man strikes at him 4e zs his adversary, and
both are in sinfulness; when he is going to perform
the worship of God (yazisné-i yazd4n6) both of
them are in innocence. .

4. The rule is this, that when a woman becomes
pregnant, as long as it is possible, the fire is to be
maintained most carefully in the dwelling, because
it is declared in the Spend Mask’ that towards

those worthy of death. The second section, Zadamist4n (‘the
assault code’), is a treatise on assault and the consequences of
assault, pain, blood, and unconsciousness ; on blows and conflicts,
man with man, women with women, and child with child, with
their proper penalties; also the murder of slaves and children.
The third section, Réshist&n (‘the wound code’), is a treatise on
various kinds of wounds and their characteristics. The fourth
section, HamémAlistan (‘the accusers code’), is a treatise on
accusation and false accusation of various specified crimes, on
lying and slander, the care of pregnant women, impenitence and
various offences against priests and disciples, remitting penalties,
abetting and assisting criminals, mediation, punishment of children,
smiting foreigners, murder, medical treatment, and many other
things (see Pahl.-Paz. Glossary, p. 184, where they are errone-
ously ascribed to the Pazén Nask, owing to the defective text of
the MS. M13). The fifth section contained twenty-four treatises
on miscellaneous subjects connected with crime and sin (see Pahl.-
Paz. Glossary, pp. 184, 185).

The passage mentioned in the text cannot be recognised in any
of the details supplied by the Dinkard.

1 This was the thirteenth nask or ‘ book’ of the complete Maz-
dayasnian literature, according to all authorities, but is called Sfend
in the Rivayats. For its contents, as given by the Dinf-vagarkard,
see Haug’s Essays, pp. 131, 132. The following is a summary
of the short account of it given in the eighth book of the
Dinkard:—

The Spend is a treatise on the origin and combination of the
existence, guardian spirit, and glory of ZaratQst; on his generation
and birth; on the coming of the two spirits, the good one to sus-
tain, and the bad one to destroy him, and the victory of the good

CHAPTER Χ, 4, 5. 317

Dokdav'!, the mother of Zaratist, when she was
pregnant with Zaratist, for three nights, every
night a leader (khid4)? with a hundred and fifty®
demons rushed for the destruction of Zaratist, ὀχ
owing to the existence of the fire in the dwelling
they knew no means of accomplishing #7.

5. The rule is this, that they have a tank (még)
for the disciples, when they are going to perform
the worship of God, and are sprinkling the stone
seat (magdk)*; and lest they should make a wet
place by that sprinkling through taking water out
from it, it is to be done sitting; for in the Vendi-
dad® the high-priests Zave taught, about making

spirit; on his going, at thirty years of age, to confer with Adhar-
mazd, and his seven conferences in ten years; on the seven
questions he proposed to the archangels on those occasions ;
on the conveyance of the omniscient wisdom into him, showing
him heaven and hell, and the intermediate place of those ‘ ever-
stationary,’ the account taken of sin and good works, the future
existence, and the fate of the religion on earth till the renovation
of the universe, with the coming of his future sons, the last three
apostles,

' The Paz. Dughda of Bund. XXXII, ro would indicate Pahl.
Dfkd4n, but the Dinkard has DfitkdAibd and Dikdafibag
(pointing to Av. Dughdhavan), and the Persian forms are
Dughdf and Dughdavth. Here the name is Dikd4vé, which
is transposed into Didk4v in Chap. XII, 11; it must have meant
either ‘ milk-maid’ or ‘suckler’ originally.

3 Kzo has sé@d4, ‘a demon,’ and in Chap. XII, 11, where this
section is repeated, the word can be read either s@da, ‘a demon,’
or shah, ‘a king or ruler;’ of course ‘an arch-fiend’ is meant.

δ᾽ M6 appears to have ‘sixty,’ instead of ‘ fifty,’ but see Chap.
XII, τι.

* Or magh, on which they squat in the purification ceremony
(see B. Yt. II, 36).

5 Referring probably to Pahl. Vend. XVIII, 98; the ground is
not to be wetted further than the length of the fore-part of the foot
beyond the toes, that js, not more than a hand's breadth; this

418 SHAYAST LA-SHAYAST.

water when standing on foot', that the measure it
refers to applies to everything else, not even of a
like origin; by him who makes water the Avesta?
for making water is to be uttered, avd then ΖΖ is the
root of a Tanapdhar sin® for 42m, and when he does
not utter 2¢ 4e is more grievously sinful.

6. The rule is this, that to recite the GAathas
over those passed away is not to be considered
as beneficial, since it is not proper to recite the
three HAs‘ which are the beginning of the Adstdzat
GAtha whenever one ts on the road; whenever one
recites ¢hem over a man in the house δεν are
healing.

7. The rule is this, that in the night wine and
aromatic herbs (sparam) and anything like food are
not to be cast away towards the north quarter, be-
cause a fiend® w7// become pregnant; and when one
casts them away one Yath4-ahd-vairy6® is to be
uttered.

measure is here extended to washing water, hence the necessity of
squatting during such ablutions.

1 This is a sin which is usually classed with ‘running about
uncovered ’ and ‘ walking with one boot’ (see Chap. IV, 8, note).

3 This Avesta is prescribed in Vend. XVIII, 97, and is still in
constant use; it consists of three Ashem-voh(is (see Bund. XX, 2),
two Humatanims (Yas. XXXV, 4-6), three Hukhshathrétemais
(Yas. XXXV, 13-15), four Ahunavars (see Bund. I, 21), and one
YVénhé-hatim (see B. Yt. II, 64).

5 See Chap. I, 1, 2.

4 The three chapters (Yas. XLII-XLIV) which begin the Usta-
vaiti Gatha (Yas. XLII-XLV).

5 A dri, or fiend, is usually considered as a female demon
(see Vend. XVIII, 70-77); and the demons are supposed to come
from the north, where they congregate on the summit of Aresfir,
at the gates of hell (see Vend. XIX, 1, 140, 142, Bund. XII, 8).

* See Bund. I, 21. This statement is repeated in Chap. XII, 18.

CHAPTER Χ, 6--11. 319

8. The rule is this, that reverential should be
the abstinence from unlawfully slaughtering of any
species of animals; for in the Stddgar NVask’ it is
said, concerning those who /ave unlawfully slaugh-
tered animals, the punishment is such that each hair
of those animals becomes like a sharp dagger (tékh),
and he who is unlawfully a slaughterer is slain. 9.
Of animals, the slaughtering of the lamb, the goat
(vahtk), the ploughing ox, the war-horse, the hare,
the bat (4thar4z), the cock or bird of Vohfman,
and the magpie (ka4skinak) bird, and of birds shat
of the kite, eagle (him4i), and swallow is most to
be abstained from.

10. A pregnant woman who passes away is not to
be carried away by less than four men’, who are at
it constantly with united strength; for wth other
corpses, after a dog’s gaze, when they carry them
along by two men with united strength, they do not
become polluted; ὀκέ for a pregnant woman two
dogs are necessary, to whose united power she is to
be exposed ; amd they carry her along by four men
with united strength, azd they do not become pol-
luted ; ὀμέ when they carry er along by two men
they are to be washed with ceremony (ptsak)*.

11. The rule is this, that when they beg forgive-
ness for a person (πια γα πὶ} who fas passed away,

1 See B.Yt. I, 1. The passage here referred to is probably one
in the middle of the seventeenth fargard of this Nask, which is
mentioned as follows, in the ninth book of the Dinkard: ‘ And
this too, namely, those who unlawfully slay sheep and cattle, which
diminishes their life and glory.’

3. This is the usual custom, while that mentioned in Chap. II, 6
is the exceptional case, mentioned at the end of this section, which
necessitates extraordinary purification.

8 That is, with the Bareshnfim ceremony (see Chap. II, 6).

220 SHAYAST LA-SHAYAST.

such a prayer is more significant when one says thus :
* Whenever a trespass (vinds) of mine Aas occurred
against him, you will take account of 12 along with
those of his which have occurred against me, and
the trespasses Aave passed away one through the
other; any further trespasses of his which have oc-
curred against me are then made a righteous gift
by me’.’

12. The rule is this, that one should not walk
without boots*; and his advantage therefrom is
even this, that when a boot (πιῦ σα Κ) is on 47s foot,
and he puts the foot upon dead matter, and does
not disturb the dead matter, he does not become
polluted; when a boot is not on 42s foot, and he puts
the foot upon dead matter, and does not disturb ἐδ
he ts polluted*, except when he knows for certain
(aévar) that a dog as seen 7#, or zf not it is to be
considered as not seen by a ἄορ".

13. The rule is this, as revealed zz the Dfbdsrt-
ged Nask*, where a day in the year is indicated,

' That is, I pardon them in charity.

* Or, perhaps, ‘without stockings,’ avimfigak; this seems to
be something different from the sin of aé-mfk-dfbérisnth,
‘running in one boot’ (see Chap. IV, 12).

5. Without these words, which do not exist in the MSS., the sen-
tence seems to have no clear meaning.

‘ And, therefore, still containing the Nasfis, or fiend of corrup-
tion, who will enter into any one who merely touches the dead
matter, without disturbing it, and can be driven out only by the
tedious and troublesome Bareshnfim ceremony.

δ This was the sixteenth nask or ‘book’ of the complete Maz-
dayasnian literature, according to the Dinkard, which calls it
Dfbasrigd or Ditbasrfid; but according to the Dint-vagarkard,
which calls it Dv4srfizd, and the Rivayats, which call it DvAsrfigad,
Dv4srfingad, or Dvasrfb, it was the eighteenth nask. For its con-
tents, as given by the Dini-vagarkard, see Haug’s Essays, pp. 132,
133. The following is.a brief summary of the account of it given

CHAPTER X, 12-14. 221

that the sacred thread-girdle of every one who shall
be one day more than fourteen years and three
months o/d is to be tied on—z¢ zs better so than
when he remains unto fifteen years, and then ties on
the girdle—who is more cared for, that way, than a
five-months’ child’, on whom they should put ἐξ in
the womb of z¢s mother.

14. The rule is this, that when ove retains a
prayer zxwardly*, and wind shall come from below,
or wind shall come from the mouth, it is all one 3,

in the eighth book of the Dinkard, which occupies ten quarto pages
of that work :—

Of the first eighteen sections of the Dfbdsrfigd the first is a
treatise on thieves, their arrest, imprisonment, and punishment,
with the various kinds of robbery ; the second section is about the
irresponsibility of a father for the crimes of a grown-up son, and
of a husband for those of a separated wife, about the time for
instructing children, and when they first become responsible for
sin, the crime of giving weapons to women, children, and foreigners,
about warriors plundering, the various kinds of judges and their
duties, and offences against accusers. Of the twelve next sections
one, called Pas(tis-hérvist4n (‘the shepherd’s dog code’), is about
shepherd’s dogs, their duties and rights. Of the last thirty-five
sections the first, called St6rist4n (‘the beast of burden code’), is
about the sin, affecting the soul, of unlawfully beating and wounding
cattle and beasts of burden, birds and fish; the second section,
Argistan (‘the value code’), is a treatise on the value of animate
and inanimate objects; the third section, Aratéstfristan (‘the
warrior code’), is a treatise on warriors, arms, armies, generals,
battles, plunder, &c.; the fourth section is about warm baths, fires,
clothing, winter stores, reaping fodder and corn, &c.

The passage mentioned in the text was probably in that part of
the second section which referred to the responsibility of children.
The words from ‘as revealed’ to ‘indicated’ are omitted in K2o.

1 K2o has ‘ nine-months’ child.’

3. See Chap. ITI, 6.

* Literally, ‘both are one;’ that is, in either case the spell of
the vag or prayer is broken. ᾿

[5] ¥

222 SHAYAST LA-SHAYAST.

15. Also this, that ten women are necessary for
affording assistance 29 a woman who is in labour:
five women for directing the making of the. cradle
(gavdrak), one woman should be opposite the left
shoulder, and one to hold the right shoulder, one
woman to throw a hand on her neck, one woman to
hold her waist, and one woman, when the infant
shall be born, to take 7# up and cut the navel cord,
and to make the fire blaze’. 16. Three days and
three nights no one is to pass between the fire and
the child, nor to show the child to a sinful man or
woman ; ¢hey are to triturate a little sulphur in the
sap (may4) of a plant, azd to smear it over the
child; and the first food to give 2 is Hém-juice
(parahém) and aloes (shapy4r).

17. The rule is this, that in case any one shall
beat an innocent man, until the pain shall cease it
becomes every day the root of a Tanapdhar sin?
for him.

18. The rule is this, that when in a country they
trust a false judge, and keep 42m among ¢hetr su-
periors, owing to the sin and breach of faith which
that judge commits, the clouds amd rain, in that
country, are deficient, a portion (bavan) of the deli-
ciousness, fatness, wholesomeness, and milk of the
cattle and goats diminishes*, and many children be-
come destroyed in the mother’s womb.

19. The rule is this, that a man, when he does
not wed a wife, does not become worthy of death;
but when a woman does not wed a husband it

1 Literally, ‘make the fire high.’

3 See Chap. I, 1, 2.

* Most of these evils are also ascribed (see B. Yt. II, 41-43) to
neglect of the precautions prescribed with regard to hair-cuttings.

CHAPTER X, 15-21. 323

amounts to @ sem worthy of death; because for a
woman ¢here is no offspring except by intercourse
with men, and no lineage proceeds from her; du¢
for aman without a wife, when he shall recite the
Avesta, as it is mentioned in the Vendidad!', ¢here
may be a lineage which proceeds onwards 29 the
future existence.

20. The rule is this, that a toothpick is to be cut
out clear of bark (pédst pak)’, for the high-priests
have taught that when one’s toothpick—made for
the mouth with the bark—shall fall, and when a
pregnant woman puts a foot upon it, she is appre-
hensive about zés being dead matter ὃ,

21. The rule is this, that in accepting the child of
a handmaid (£akar)‘ discrimination is to be exer-
cised; for in the fourteenth of the Nask Hdspéram δ

1 This reference is probably to the circumstances detailed in
Vend. XVIII, 99-112, but the Pahlavi commentary on §§ 111, 112
of that passage is missing in all MSS. The Avesta to be recited
in such cases is precisely the same as that detailed in a note
on § 5.

2 This translation is in accordance with the seventeenth chapter
of the prose Sad-dar Bfindahis, or ‘ BOndahis of a hundred chapters,’
a Pazand work of later times; but the text here might be translated
‘cut out of clean skin,’ and in Chap. XII, 13, where the statement
is repeated, the word used is also ambiguous.

5 The Sad-dar Bandahis says, ‘the fear arises that the infant
may come to harm.’ This section and the three which follow are
repeated in Chap. XII, 13-16.

‘ This might mean a dakar, or ‘serving’ wife (see Bund.
XXXII, 6), but the further details given in Chap. XII, 14, where
this statement is repeated, make it more probable that a concubine
is meant.

* As this was the seventeenth nask or ‘ book’ of the complete
Mazdayasnian literature, according to all authorities, it is probable
that the word ‘fourteenth,’ in the text here, refers to some parti-
cular chapter or fargard, most likely to the last group of fourteen

Υ 2

124 SHAYAST LA-SHAYAST.

the high-priests Aave taught thus: ‘ My son is suit-
able also as thy son, 6¢ my daughter is not suitable
also as thy daughter.’

sections, mentioned below, in the summary of its contents; and
this is confirmed by another reference in Chap. XII, 7. This
nask is called Aspdram in the Rivayats, and Asp4rfim in the
Dini-vagarkard; for its contents, as given by the latter, see Haug’s
Essays, p. 133. The following is a brief summary of the account
of it given in the eighth book of the Dinkard, where it occupies
sixteen quarto pages of that work :—

Of the first thirty sections of the Hfsp&ram, one is the Aérpa-
tistan (‘the priest’s code’), a treatise on priestly studies, priests,
disciples, and their five dispositions. One section is the Nfran-
gist4n (‘religious formula code’), a treatise on the formulas of
worship, the Avesta to be recited by the officiating priests twice,
thrice, and four times, the five periods of the day and their proper
ceremonies, the season-festivals, the sacred girdle and shirt, cutting
the sacred twigs, reverencing water, the families of Zaratist, Hvév,
and Vistésp, &c. One section is the Géharfkistan (‘ quality-
code’), a treatise on nobility and superiority, buying and selling,
cattle, slaves, servants, and other property, houses where men or
dogs have been sick, dealings with foreigners, &c. And other
sections are about appropriating the property of others, obedient
and disobedient wives, foreign wives, advantages of male and
female offspring, breeding of cattle, treatment of labourers and
children, the evil eye, judges, the origin and cultivation of corn, the
degrees of crime and punishment, &c. Of the next twenty sec-
tions, one is about the treatment of furious cattle and mad dogs,
and the damage they may do. One section on the means of
accumulating wealth, the giving of sons and daughters in marriage,
the goodness of charity and evil of waste, the five best actions
and the five worst, unlawful felling of trees, the sin of burying the
dead, &c. And one section on the begetting, birth, and treatment
of children. Of the last fourteen sections, one is a treatise, in six
fargards, on the ownership of property and disputes about it,
on one’s own family, acquiring wife and children, adoption, &c.
And a section of seven fargards, at the end, is a treatise on the
sufferings of men, women, children, and dogs, on the connection
of owner and herds, priest and disciple, on various offences and
sins, spiritual and worldly healing, physic and physicians, astrology,

‘CHAPTER Χ, 22--24. 425

22. The rule is this, that ove perseveres much in
the begetting of offspring, for the acquisition of
abundance of good works at once; because, in the
Nihaddm Nask?, the high-priests 4azve taught that
the duty and good works which a son performs are
as much the father’s as though they had been done
by his own hand; and in the Damdéd Nas? it is
revealed thus: ‘ Likewise, too, the good works, zz
like measure, which come into the father’s pos-
session.’

23. The rule is this, that they shall give to the
worthy as much of anything as is proper for eating
and accumulating; because in the Nihadim Mash?
the high-priests Aave taught thus: ‘A man gives a
hungry one bread, and ἐξ is too much, yet all the
good works, which he shall perform through that
superabundance, become as much his who gave 12 as
though they had been done by his own hand.’

24. The rule is this, where one lies down, in cir-
cumstances of propriety and innocence, one Ashem-
vohfi is to be uttered‘, and zz like manner when he

the proper feeding of cattle, horses, sheep, goats, and pigs, the
duty of a frontier governor during a foreign invasion, &c.

The passage mentioned in the text was probably in that portion
of the last group of fourteen sections which treated of wives,
children, and adoption.

1 See ὃ 3; the passage mentioned here cannot be traced in the
account of this Nask given in the Dinkard.

® See SZS. IX, τ. The passage here quoted cannot be traced
in any of the short accounts of the contents of this Nask. This
section is repeated, with a few verbal alterations, in Chap. XII, 15.

> See § 3; the passage here quoted is also not to be traced in
the account of this Nask given in the Dinkard. This section
is repeated, with a few verbal alterations, in Chap. XII, 16.

* Compare Chap. IV, 14, where much the same is stated as
what occurs in this section.

226 SHAYAST LA-SHAYAST.

gets up well; when he does so, every single draw-
ing of the breath (vay6) becomes a good work of
three Sréshé-Zaranams, that is, a weight of ten
dirhams of the full weight of four mads?.

25. The rule is this, that when an action or an
opinion comes forward, and ome does not know
whether z¢ de a sin or a good work, when possible
it is to be abandoned and not executed by him;
as it says in the Sakadim Mask? that Zaratdst kas

1 Reading i mad-4, instead of va maz-4; the word mad (see
Pahl.-P4z. Glossary, p. 21) being Huz. for the dang or quarter-
dirham. The amount of the Sréshé-4araném, as deduced from
this statement, differs from those given in Chaps. XI, 2, XVI, 5,
and must be awkwardly fractional, unless the sentence be altered
into 10 gQgan sang ném zis pdr sang yehevinéd, ‘a weight
of ten dirhams ard a half, which is its full weight;’ in which case
one Sréshé-4aranfm would be 3! dirhams, as in Chap. XVI, 5.

3 This was the eighteenth nask or ‘book’ of the complete
Mazdayasnian literature, according to the Dinkard; but according
to the Dint-vagarkard and the Riv4yats it was the nineteenth nask,
called Askariim or Askéram. For its contents, as given by the
Dint-vagarkard, see Haug’s Essays, p. 133. The following is a
brief summary of the account of it given in the eighth book of the
Dtnkard, where it occupies twenty quarto pages of that work :—

Of the first thirty sections of the Sak&dim one is a treatise
on the necessity of obedience and understanding the laws, on new-
born infants and their proper treatment, on the care of fire and
sharp-pointed things, on race-courses, the use of water, salt and
sweet, warm and cold, flowing and stagnant, &c. One section is
the Ha#idak4nistAn (‘annoyances code’), a treatise on irritating
words and ill-treatment of living creatures and trees, the finding of
buried treasure at various depths and in different places, &c. And
one section is the Ziy&4nakistan (‘damage code’), a treatise on
damage to animate and inanimate objects. Of the last twenty-two
sections, one is the Vakhshistan (‘increase code’), a treatise on
the progress of growth, breeding of cattle and other animals, plead-
ings regarding debts, growth of corn, &c. One section is the
VaristAn (‘ordeal code’), a treatise on the detection of witchcraft
by ordeal, by heat and cold, ἄς. One section on asking assistance

CHAPTER X, 25, 26. 327

not provided about everything whatever, but three
times z¢ has been done by Zaratdst about this duty,
that is, so that the Avesta azd Zand, when one has
learned it thoroughly by heart’, is for recitation, aad
is not to be mumbled? (gdyisn6), for in mumbling
(gidand) the parts of the Ahunavar® are more
chattering’. 26. As it says in the Bagh Mask®

and rewarding it, on the unjust judge and the sagacious one, on
daughters given in marriage by mothers and brothers, on the dis-
obedient son, &c. And one section on the spirits of the earthly
existences, the merit of killing noxious water-creatures, the animal
world proceeding from the primeval ox, the evil spirit not to be
worshipped, and much other advice.

The passage mentioned in the text appears to have been in the
first section of this Nask, as the Dinkard says it treated, among
other matters, ‘about a man’s examining an action before doing it,
and when he does not know whether 2/ de a sin or a good work,
when possible, Ae is to set it aside and not to do z#.’ But nothing
is said there about Zarat(st, and what is said here seems to have
very little connection with the ‘rule’ laid down in this section.

’ Literally, ‘made it quite easy.’

3. Literally, ‘not to be devoured or gnawed.’

8. The formula commencing with the words Yath4 δ vairy6
(see Bund. I, 21); its parts or bagha are the phrases into which
it may be divided (see Yas. XIX, 4, 6, 9, 12).

4. Reading drAitar, ‘more clamourous or ‘chattering ;’ but the
word is ambiguous, as it may be dardktar, ‘more rending,’ or
giraftar, ‘more weighty, more threatening,’ &c.

5 M6 has Bak. This was the third nask or ‘book’ of the
complete Mazdayasnian literature, according to the Dinkard,
which calls it Baké; but according to the Dint-vagarkard
and the Rivayats it was the fourth nask. For its contents, as
given by the Dinf-vagarkard, see Haug’s Essays, p. 127. In
the Dinkard, besides a very brief account of it, in the eighth
book, which states that it was a treatise on the recitation of the
revealed texts, there is, in the ninth book, a long description of
the contents of each of its twenty-two fargards, occupying fifty
quarto pages in the MSS. of the Dinkard. From this it appears
that the passage quoted in our text probably occurred in the first

328 SHAYAST LA-SHAYAST.

thus: ‘Whoever shall mutter, O Zaratist! my allot-
ment of the Ahunavar '—that is, shall softly take z¢
inwardly—and shall let 7¢ escape* again—that is,
shall utter 2¢ a/oud—so much as a half, or one-third,
or one-fourth, or one-fifth, his soul will I shield,
I who am A(tharmazd, from the best existence—
that is, I τοῦδ keep it away—by so much of an
interval as the width of this earth,’

27. The rule is this, that one is to proceed with
great deliberation when he does not know whether
tt de a sin or a good work, that is, it is not to be
done.

28. The rule is this, that an opinion (and4zak)
of anything is to be formed through consultation

fargard. It also occurs, in nearly the same words, in Pahl. Yas.
XIX, 12-15, and as Yas. XIX is called ‘the beginning of the
Bak&n’ in some MSS,, it is possible that the three Has (Yas.
XIX-XXI) which relate to the three short Avesta formulas are
really the first three fargards of the Bagh Nask, which are said to
have treated of the same subjects.

1 The text is corrupted into min zak-i li, ZaratQst! béstArth-i
min Ahunavar drfgist, which might be translated, in connection
with the following phrase, thus: ‘Of my vexation, O Zaratfist ! from
the Ahunavar, the most fiendish is that one shall softly take 27,’ &c.
But very slight alterations of the Pahlavi letters (in accordance with
Pahl. Yas. XIX, 12) convert min into mfin, bést4rth into bakh-
tarth, and drfgist into drengad. Instead of ‘allotment of the
Ahunavar’ we might read ‘ predestination, or providence, from the
Ahunavar;’ because the Pahlavi translator, by using the word
bakht&rih or bakht4rth, appears to have understood the Av.
bagha in its sense of ‘ divinity, providence,’ rather than in that of
‘ part, portion.’

3 Reading raninéd or rahéinéd. The Pahlavi translator
seems to think the sin consists in breaking the spell of the vag or
inward prayer (see Chap. III, 6) by speaking part of it aloud ; but
the original Avesta of this passage attributes the sin to obscuring
the meaning by imperfect recitation.

CHAPTER X, 27, 28. 429

with the good; even so it is revealed in the Kidrast
Nask* that Spendarmad spoke to MAnds&thar thus :
‘Even the swiftest horse requires the whip (taz4-

1 This was the twelfth nask or ‘book’ of the complete Maz-
dayasnian literature, according to the Dinkard, which calls it
Kidrasté or Kidrbst6; but according to the Dinf-vagarkard and
the Riv4yats it was the fourteenth nask called Girast. For its
contents, as given by the Dini-vagarkard, see Haug’s Essays, p. 131.
The following is a summary of the short account of it given in
the eighth book of the Dinkard :—

The Xidrést6 is a treatise on the race of man; how Aftharmazd
produced the first man, Gayémard, how the first pair, Mashya and
Mashyét, arose, with their progeny, till the region of Khvantras was
full, when they supplied the six surrounding regions, till they filled
and cultivated the whole world. The Pésd&dian dynasty of Hé-
shang, Tékhmérupé, and Yim, the evil reign of Dahak, descended
from Taz, the brother of Héshang and father of the Arabs, then
Frédain who divided Khvaniras between his three sons, Salm, Tag,
and Afriz, who married the daughters of Patsré6b6 (compare Pahl.
Vend. XX, 4) king of the Arabs, then Manfsihar, descendant
(napé6) of Airié, the penal reign of Fr&styav ruler of Tfrdn, then
Afiz6b6 the Tim4spian, descendant of Manfséihar, then Kai-
Kavad and the penal reign of Karsasp6. The Kayanian dynasty
of K4i-Us, Kaf-Khiasr6b son of Styavakhsh, with many tales of the
specially famous races of Iran, Tfrén, and Salm4n, even to the
reigns of Kat-Léharasp and Kai-Vistésp. The apostle Zarattst,
and the progress of time and events from the reign of Frédfn till
Zarat(st’s conference with Aharmazd, The race of MAntséihar,
Nédar, and others. Avarethrabau’s (see Fravardin Yt. 106) father,
Atar6-pad son of M4raspend. On future events and the reign of
the renovation of the universe; the origin of the knowledge of
occupation, and the 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, both before and after the time of Zaratftst.

As Manfséihar is several times mentioned there are several
places in this Nask where the statement, quoted in the text as
a saying of Spendarmad, the female archangel who has special
charge of the earth (see Chap. XV, 5, 20-24, and Bund. I, 26),
may have occurred.

330 SHAYAST LA-SHAYAST,

nak), the sharpest steel knife requires the whetstone
(afs4n), and the wisest man requires counsel (ham-
parsth).’

29. The rule is this, that when one laughs outright
(bara khandéqa) the Avesta and Zand are not to
be mumbled, for the wisdom of Afharmazd is omni-
scient, azd good works are a great exercise of
liberality, but an extreme abstinence from producing
irritation (hangtd4r-dahtsnth); because in the Ra-
tdstaitth Mast! many harsh things are said about
the severe punishment of producers of irritation, in
the spiritual erzstence.

30. The rule is this, that as there may be some
even of those of the good religion who, through
unacquaintance with the religion, when a female
fowl crows in the manner of a cock, will kill the

' This was the seventh nask or ‘book’ of the complete Maz-
dayasnian literature, according to the Dinkard, which calls it
Ratdstaiti ; but according to the Dini-vagarkard and the Rivayats
it was the eighth nask called Ratustai. For its contents, as given
by the Dini-vagarkard, see Haug’s Essays, p. 129. The following
is a summary of the short account of it given in the eighth book
of the Dinkard:—

The Ratfstitt is a treatise on indispensable religious practices,
the reason of the worthiness and superexcellence in a purifying
priest, and how to distinguish worthiness and superexcellence from
unworthiness, in the priesthood of each of the seven regions of the
earth; on the indication and manifestation of an assemblage of the
archangels, the formulas and means to be employed in reverencing
the angels, the position and duties of the two officiating priests in
the ceremonies, and all the business of the orderers of ceremonies,
with their various duties; on the greatness and voluntariness of
good works, the kinds of voluntariness, and the proximity of
Adharmazd to the thoughts, words, and deeds of the material
world.

It is uncertain under which of these heads the passage mentioned
in the text may have occurred.

CHAPTER X, 29-32. 331

fowl, so those of the primitive faith’ ave said that
there may be mischief (vinast4rth) from wizards in
that dwelling, wAzch the cock is incapable of keeping
away, and the female fow/ makes that naise for the
assistance of the cock *, especially when the bringing
of another cock into that dwelling is necessary.

31. The rule is this, that when one sees a hedge-
hog, then a/ong with it* a place in the plain, free
from danger, is to be preserved; for in the Ven-
didad 4 the high-priests Aave taught that it is when
the hedgehog every day voids urine into an ant’s
nest that a thousand ants will die.

32. The rule is this, that in the Vendidad® seven
kinds of things are mentioned, amd when they are
the cause of a man’s death, until the forthcoming
period of the day (g4s-i levin) comes on, contami-

1 See Chap. I, 3.

* The cock is considered to be an opponent of demons and
wizards (see Bund. XIX, 33), and to warn men against the seduc-
tions of the demoness of lethargy (see Vend. XVIII, 33-42, 52).

3. Assuming that levatman val means levatman valman, but
the reading ‘he takes ἡ back to (lakhvar val) the plain,’ which
occurs in the repetition of this section in Chap. XII, 20, seems
preferable.

* The details which follow are to be found in Bund. XIX, 28,
but they appear to be no longer extant in the Pahlavi Vendidad ;
though the hedgehog is called ‘the slayer of the thousands of the
evil spirit,’ in Vend. XIII, 5, of which passage the statement in our
text seems to be an illustration. The ant is considered noxious.

5 Vend.VII, 5, 6, where, however, eight modes of death are
mentioned, which delay the arrival of the Nas@s, or fiend of corrup-
tion, till the next period of the day; these are when the person
has been killed by a dog, a wolf, a wizard, anxiety, falling into
a pit, the hand of man as sentenced by law, illegal violence, or
strangulation. In all other cases it is supposed that the fiend of
corruption enters the corpse immediately after death (see Vend.
VII, 2-4). .

332 SHAYAST LA-SHAYAST.

nation (nisrdist)! does not rush upon him; and for
this reason, this, too, is well for the good, that is, to
show a dog rightly again a previous corpse in the
forthcoming period of the day 3.

33. The rule is this, that by those who attend to
a corpse among the pure 12 is then to be shown foa
dog very observant of the corpse; for when even a
thousand persons shall carry away a corpse which
a dog Aas not seen, they are all polluted ὃ,

34. The rule is this, that meat, when there is
stench or decomposition not even originating with
zt, is not to be prayed over‘; and the sacred cake
(dr6n) and butter (g4ds-d4k) which are hairy are
also not to be prayed over ὅ,

35. A woman is fit for priestly duty (z6tth) among
women °, and when she is consecrating’? the sacred

? See Bund. XXVIII, 29.

* In order that there may be no risk of the fiend of corruption
having entered the corpse after it was first exhibited to a dog.

® This statement has been already made in Chap. II, 65.

4 That is, it is not to be used in any religious ceremony. Small
pieces of meat are consecrated, along with the sacred cakes, in the
Drén and Afring4n ceremonies at certain festivals,

5 So in K20; but M6 has, ‘the sacred cake they present, even
that is not to be prayed over.’ Although M6 is more carefully
written than K2o, it seems to have been copied from an original
which was hardly legible in some places, of which this is one.
The presence of a hair in the cake or butter would render it use-
less for religious purposes. ὁ

5 But only for some of the minor priestly offices, such as conse-
crating the sacred cake. According to Avesta passages, quoted in
the Nirangistén, any man who is not a Tan4p(har sinner can per-
form certain priestly duties for virtuous men, and any woman who
is not feeble-minded (kasu-khrathwa) can perform them for
children. .

7 M6 has, ‘when she does not consecrate.’

CHAPTER X, 323-40. 333

cake (drén), and one Ashem-vohf! is uttered by
her, she puts the sacred twigs (baresém) back on
the twig-stand, brings ¢hem away, and the utterance
of another one is good; when she says it is not
expedient to do ἐξ with attention before a meal, it
is proper. 36. The sacred cake of a disreputable
woman is not to be consecrated, but is to be ren-
dered ineligible (aviginak6).

37. When one places a thing before the fire ob-
servantly, and does not see the splendour itself,
‘tava 4thr6?’ is not to be said.

38. At night, when® ove lies down, the hands are
to be thoroughly washed. 39. That which comes
from a menstruous woman to any one, or to any-
thing, is all to be thoroughly washed with bull’s
urine (gOméz) and water‘.

[40. The rule is this, as Ataré-pAd son of Μᾶγα-
spend® said when every one passed away :—‘ The
mouth-veil ὁ and also the clothing are to be well

1 See Bund. XX, 2; it is rather doubtful whether we should
read ‘ one’ or ‘two.’

2 These Avesta words, meaning ‘for thee, the fire, are used
when presenting anything to the fire, such as firewood and incense
(see Yas. VII, 3, XXII, 10, 22, &c.)

® Reading amat, ‘when,’ instead of mfin, ‘who’ (see Bund.
I, 7, note).

4 Here ends the original Shdyast l&-shayast. ὃ 40 is found only
in M6, and is evidently a later addition to that MS. by another
hand. Then follows the Farhang-i Oitm-khaddk, both in M6 and
K20; this is an old Avesta-Pahlavi Glossary which has no connec-
tion with Sls., although it may be of the same age, as it quotes
many Avesta sentences which are no longer extant elsewhere, and
amongst others passages from the Nihadim Nask (see Sis. X, 3)
and the commentary of Afarg (see Sls. I, 3).

5 See Bund. XXXII], 3.

* The pad4m (Av. paitidana, Paz. pendm) ‘ consists of two

334 ; SHAYAST LA-SHAYAST.

set apart from the gifts (dasardn), so that his
soul may become easier.’ Completed in peace and
pleasure.]

Part I].—A Supplementary Treatise’.

CuapTer XI.

1. The degrees of sin are these *, such as a Far-
mAn, Sréshé-4arandm, Agerept, Atvtrist, Aredfs,
Khér, Bazat, Yat, and TanApdhar, and I τοῦδ men-
tion each of them a second time. 2. A FarmAn is
the weight of ‘three dirhams of four mads*; a

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. On certain occasions a layman has
to use a substitute for the pendm by screening his mouth and nose
with a portion of his muslin shirt.’ (Haug’s Essays, p. 243, note 1;
see also Pahl. Vend. XVIII, 1-4.)

1 This second part is evidently by another writer, for he not
only repeats several passages (Chaps. XI, 1, 2, XII, 11, 13-16, 18,
20), which are given in the first part, but he also writes generally
in a less simple style. In some MSS. of Sls. alone, such as Mg,
the second part immediately follows the first, as in this translation ;
indicating that it has been accepted as a part of the same work.
But in M6 the two parts are separated by the Farh. Okh., occupy-
ing twenty folios; and in K2o there is an interval of ninety-two
folios, containing the Farh. Okh., Bund., B. Yt., and several other
texts.

9 §§ 1, 2 are a repetition of Chap. I, 1, 2, with a few variations.
The number of degrees is here raised to nine by the addition of
the Sréshé-4arandm (see Chap. X, 24), which is written Sréshadara-
nam in both these sections.

5 Reading i mad-4, instead of va m-4; the mad being a
quarter-dirham (see Chap. X, 24, note); or we can read ‘weight and
quantity (m4yah) of three dirhams.’ The amount of the Farman

‘CHAPTER ΧΙ, I-4. 335

Sréshé-Zaran4m is one dirham azd two mads; three
Sréshé-Zaranams are the weight of four dirhams
and two mads!; an Agerept is thirty-three stirs?; an
Atvirist is the weight of thirty-three dirhams; an
Aredfs is thirty sé#vs*; a Khér is sixty stirs; a
Baza is ninety sttrs; a Yat is a hundred and eighty
stirs, and a Tandpdhar is three hundred stirs.

3. Every one ought to be unhesitating and una-
nimous about this, that righteousness is the one
thing, and heaven (garédm4n)* the one place,
which is good, and contentment the one thing
more comfortable.

4. When a sheep? is slaughtered and divided, its
meat-offering (g4vds-d4k)*® is to be thus pre-
sented:—the tongue, jaw, and left eye are the
here given appears to agree with that stated in Chap. XVI, 1, but
differs very much from the sixteen dirhams mentioned in Chap. I, 2,
and the twenty-eight dirhams quoted by Spiegel.

1 That is, one Srésh6-4araném is one dirham and a half, and
three of them, therefore, are four dirhams and a half; the mad
being a quarter-dirham. This computation differs considerably
from the amounts stated in Chaps. X, 24, XVI, 5, but corresponds
better with the supposition (see Chap. IV, 14, note) that a Sréshé-
karanam is one-third of a Farm4n.

* Both this amount and the next are evidently wrong, and no
doubt the Pahlavi ciphers have been corrupted. Chap. XVI, 5
gives ‘sixteen’ and ‘twenty-five’ stirs, which are probably correct,
though the computation in Chap. I, 2 is very different.

3 Written Aredfis 30 si, ‘an Aredds is 30 (thirty),’ as in Chap.
I, 2; with which also all the remaining amounts correspond.

* See note on p&hifim ahvan in Chap. VI, 3.

® Or ‘goat.’

* Av. g4us hudhau, which is generally represented by a small
piece of butter placed upon one of the sacred cakes; but on
certain occasions small pieces of meat are used. The object of
this section is to point out what part of the animal is suitable for

use in a ceremony dedicated to any one of the angels, or spirits,
mentioned.

336 SHAYAST LA-SHAYAST.

angel Hém’s! own; the neck is Ashavahist's * own ;
the head is the angel V4é’s* own; the right shoulder
(arm) is Ardvtsdr’s‘, the left is Drvdsp’s®; the
right thigh (hakht) is for the guardian spirit® of
Vistasp, and the left for the guardian spirit of G4-
masp"; ; the back is for the supreme chief*; the loin
is the spirits’ own; the belly is Gpendarmad’ s*; the
testicles'® are for the star Vanand"; the dnevs are

1 Av. haoma, the angel of the Hém plant (see Yas. IX-XI,
Bund. XVIII, 1-3, XXVII, 4, 24), the juice of which is used
in ceremonial worship by the Parsis.

2 The same as Ardavahist (see Bund. I, 26).

5 M6 has ‘Ram’ as a gloss; he is the Vayéd of the Ram Yt,
‘the good Vaé’ of Mkh. II, 115, who assists the righteous souls in
their progress to the other world; his name, R4m, is given to the
twenty-first day of the Parsi month (see Chap. XXII, 21).

* Av. Ardvi sfira of the Aban Yt., a title of Andhita, the female .

angel of the waters (see Bund. XXXII, 8). This title is written
Arédvivsir in the Bundahis, and applied to the source of pure
water (Bund. XIII); while the name Avan, ‘waters,’ is given
to the eighth month and the tenth day of each month in the Parsi
year.

5 Av. DrvAspa of the Gés Yt., the name of the female angel of
cattle, called GésQrvan in Bund. IV; her alternative name, Gés,
is given to the fourteenth day of the Parsi month.

6 The word fravash-i, ‘the guardian spirit of,’ is evidently
omitted here, as it occurs with the next name. For Vistdsp, see
Bund. XXXI, 29, XXXIV, 7.

7 Av. Gam4spa of Yas. XIII, 24, XLV, 17, XLVIII, 9, L, 18,
Abfn Yt. 68, &c., the prime minister of Vistdsp.

* Ratp6k berézad stands for the Av. rathw6 berezaté of
Yas. I, 46, &c., a ‘supreme chief’ who is often associated with
the chiefs of the various subdivisions of time, and seems to be
Adharmazd himself (see Yas. LVI, i, το).

® The female archangel who has charge of the earth (see Chap.
“XV, 5, 20-24, and Bund. I, 26).

1 The word gfind has here, in most MSS., the usual Persian
gloss dah4n, ‘ mouth’ (see Bund. XIX, 1), which is a very im-
probable meaning in this place.

" Probably Fomalhaut (see Bund. II, 7, note).

CHAPTER XI, 4, 5. 337

Haptdtring’s'; the ventricle (naskadak6)? is for
the guardian spirit of priests; the lungs are for the
guardian spirit of warriors; the liver is for com-
passion and sustenance ὃ of the poor; the spleen is
MAnsarspend’s‘; the fore-legs (08 281) are for the
waters; the heart is for the fires; the entrail fat is
Ardat-fravard’s®; the tail-bone (dunb-gazak3) is for
the guardian spirit of Zaratist the Spitaman®; the
tail (dunbak) is for Vad" the righteous; the right
eye is in the share of the moon®; and any® ¢hat
may be left over from those is for the other arch-
angels, 5. Zhere have been those who may have
spoken about protection, and ¢herve have been those
who may have done so about meat-offerings; who-
ever has spoken about protection is such as has

1 Ursa Major, called Hapt6k-ring in Bund. II, 7.

3. Translating in accordance with the Persian gloss éustah,
given in the modern MS. Mg; but nas-kadaké may perhaps
mean ‘the womb.’

5. Reading sar-dyisn6, ‘ maturity,’ the usual equivalent of Av.
thraosta (see Yas. XXXIV, 3), and not srayisné, ‘chanting.’

‘ Av. mathra spenta, ‘the beneficent sayings, or holy word,’
of which this angel is a personification; his name is often cor-
tupted into Mahraspend or M4raspend, and is given to the twenty-
ninth day of the Parsi month (see Chap. XXII, 29).

° A personification of the Av. ashaonam fravashay6, ‘ guar-
dian angels of the righteous’ (see Fravardin Yt. 1, &c.), whence
the first month, and the nineteenth day of each month, in the Parsi
year, are called Fravardin.

4 This clause and the next are omitted in Κὶ 2ο.

7 The angel of the wind, whose name is given to the twenty-
second day of the Parsi month (see Chap. XXII, 22).

® Or its angel, M&h, whose name js given to the twelfth day of
the Parsi month.

* M6 has va a€-maman=va a€é (Pers. f4, ‘any’); Κ2ο has
kol& maman, ‘ whatever,’ and omits the words ‘ may be left over’
and ‘ other.’

[5] Ζ

338 SHAYAST LA-SHAYAST.

spoken well, and whoever as spoken about meat-
offerings has not spoken everything which is note-
worthy’. 6. When one shall offer up? what pertains
to one (khaddkag) on account of another it is
proper; except the tongue, jaw, and left eye, for
that those are the angel Hém’s own is manifest
from the passage: ‘ Hizviém frerenaod’, &’c.

CHAPTER XII.

t. The rule is this, that when one’s form of wor-
ship (yast)* is performed, and it is not possible for
him to prepare z¢, the practice of those of the primi-
tive faith’ is, when the girdle (atpiy4ang) is twined
about a sacred twig-bundle (baresém)® of seven
twigs (tak), to consecrate a sacred cake (dr6n6)
thrice, which becomes his form of worship that is
performed one degree better through the sacred
cake; and of the merit of a threefold consecration

1 Meaning, apparently, that to pray for protection as a favour is
better than to pray for it as a return for an offering.

* K2o has ‘shall give up.’

δ It is doubtful if this passage can be found in the extant
Avesta; but a passage of similar meaning, and containing the
words frerenaod and hizvé, occurs in Yas. XI, 16, which states
that ‘the righteous father, Ahuramazda, produced for me, Haoma,
as a Draona, the two jaws, with the tongue and the left eye;’ and
it then proceeds (Yas. XI, 17-19) to curse any one ‘ who shall
deprive me of that Draona, or shall himself enjoy, or shall give
away what the righteous Ahuramazda gave me, the two jaws, with
the tongue and the left eye.’

* A Yast is a formula of praise in honour of the sun, moon,
water, fire, or some other angel, as well as a term for prayers and
worship in general.

5 See Chap. I, 3. * See Chap. III, 32, note.

CHAPTER XI, 6--ΧΙΙ, 3. 339

of the sacred cake the high-priests ave specially
taught, in the Hdsparam Vasé', that 22 is as much
as hat of a lesser form of worship.

2. The rule is this, that he who is himself more
acquainted with religion is he who considers him
who is more acquainted with religion than himself
as high-priest, and considers 42m as high-priest® so
that he may not destroy the bridge of the soul*; as
it says in the Sak4dim Mask * that no one of them,
that is an inattentive (asrdshddr) man who has
no high-priest, attains to the best existence’, not
though his recitations should be so many that they
have made his duty and good works as much as the
verdure (sapdak) of the plants when it shoots
forth in spring, the verdure which Adharmazd has
given abundantly.

3. The rule is this, that they keep a fire ὁ in the
house, because, from not keeping the fire properly,
there arise less pregnancy of women and a weeping
(Av-didand) for the loss of strength (tana) of
men’; and the chilled charcoal (angist) and the
rest which are without advantage (bar) are to be

1 See Chap. X, 21. The passage mentioned in the text was
probably in the section called Nirangistan.

* K2o omits this repetition.

® That is, may not render the passage of his soul to heaven,
over the Kinvad bridge (see Bund. XII, 7), impossible, owing to
the sin of arrogance in this world.

* See Chap. X, 25; the passage alluded to was probably at
the beginning of the Nask, which treated of ‘the reward of the
precepts of religion, and the bridge of the destroyers of good
preceptors, adapted to their destruction.’

5 See Chap. VI, 3.

6 K20 has ‘ that a fire is to be properly kept.’

7 Kao has ‘and a loss of the strength and wealth of men.’

Z2

340 SHAYAST LA-SHAYAST.

carried away from the fire; and in the Spend WVask’
z¢ is revealed that a fire, when they shall make it
quite clean from its chilled charcoal, Zas as much
comfort as a man whose clothing they should make
clean.

4. The rule is this, that when any one passes
away it is proper to render useless? as much as the
smallest mouth-veil°, for it says in the Vendidad *
that ‘if even those Mazdayasnians should leave on
him who is dead, in parting with him, as much as
that which a damsel would leave in parting with the
food-bowl (padm4nak6)—that is, a bag (anba-
naké-han4)*’—the decree is this, that 2215 a Tana-

1 See Chap. X, 4; the passage mentioned was probably in that
part of the Nask which described the protection afforded by the
fire to the new-born Zaratist.

3 Probably a negative is omitted, or ak4rintdand should be
translated ‘ to make no use of.’

5 See Chap. X, 40. Kzo has ‘ garment.’

« Always written Vadikd4d in this second part of Sls., except
in Chap. XIII, 7; whereas in the first part it is written in its un-
corrupted form Gavid-déf-d4d or Gavid-séd4-dad, ‘the law
opposed to the demons.’ The passage here quoted is Pahl. Vend.
V, 171, 172, with one or two verbal variations.

5 Standing for anb4nak-aé, which is corrupted in the Vendidad
MSS. into the unintelligible form andanaké-1, so that this old
quotation throws a rather unexpected light upon a passage in the
Vendidad which translators would be almost certain to misunder- ὦ
stand. The allusion is to the bags used by a menstruous woman,
when eating, to prevent contamination of the food. The Persian
Riviyats state that three bags (kisah) are made of two thicknesses
of strong linen, one bag to wear on each hand, and the third, which
is larger, to hold the metal food-bowl and water-goblet. After
thoroughly washing her hands and face, she puts the two bags on
her hands, taking care that they do not touch her food, or clothes,
or any other part of her body. She then feeds herself with a
metal spoon, which must not touch her nose; and when the meal

CHAPTER XII, 4, 5. 341

pahar szz! at root, which is hell; ad in the Vendi-
dad? it says that the clothing of the charitable
(dahisn-hémand) soul, and even the clothing
which they will give 12, are out of almsgivings
(dasar4n) 3.

5. The rule is this, that when any one passes
away, after keeping fasting the three nighés‘, still
the presentation of holy-water (zéhar) to the fire is
to be performed, which is the presenting of the
holy-water to the nearest fire; for in the Damdad
Nask* it is revealed that when they sever (te-
brfind) the consciousness of men it goes out to the
nearest fire, then out to the stars, then out to the

is finished the food-bow] and water-goblet are placed on the large
bag, and the two smaller bags inside it, till wanted again.

1 See Chap. I, 1, 2.

3 This passage does not appear to be now extant in the
Vendidad, and it is possible to read Nask D4d instead of Vadikd4d.
The D&di or Dadak Nask was the eleventh nask or ‘book’ of
the complete Mazdayasnian literature, according to the Dinkard,
which merely says that its ‘ Avesta and Zand are not communicated
to us by the high-priest.’ According to the Dini-vagarkard, which
calls it Khast6, and the Rivayats, which call it Khast, it was the
twelfth Nask, and they give its contents in more detail than usual
(see Haug’s Essays, pp. 130, 131).

5 Meaning that the dead require no clothing, as their future
bodies will be clothed out of the garments they have given away
in charity. The resemblance of this statement to that contained
in Bund. XXX, 28, which must have been abridged from the
Damdad Nask (see SZS. IX, 1), renders it possible that it may
have been taken from that Nask.

‘ No fresh meat is to be cooked or eaten for the first three days
after a death in the house, according to the Sad-dar Bundahis,
LXXVIII (compare Chap. XVII, 1-3).

5 See SZS. IX, 1. The passage here quoted may perhaps be
found in the complete text of the Bundahis, as given in TD (Chap.
373; see Introduction, p. xxxvii).

242 SHAYAST LA-SHAYAST,

moon, and then out to the sun!; and z¢ is needful
that the nearest fire, which is that to which it 4as
come out, should become stronger (z6r-hémand-
tar)*.

6. The rule is this, that they should not leave a
nailparing unprayed over (an4fstdak), for if it be
not prayed over (afsand)’ it turns into the arms
and equipments of the M4zanan demons‘; ¢hés is
explicitly shown in the Vendidad ὅ,

7. The rule is this, that the labour of child-birth ὁ
is not to be accomplished at night, except while
with the light of a fire, or the stars and moon, upon
it; for great opposition is connected with it, and in
the twentieth of the Hasparam Mas? it is shown
that over the soul of him who works in the dark
there ἐς more predominance of the evil spirit.

8. The rule is this, that they should allow the egg
and other food® for those gifts azd favours of the

1 A righteous soul is supposed to step out first to the star
station, then to the moon station, and then to the sun station, on
its way ἴο ᾿σαγδατηᾶῃ, the highest heaven ; but if its righteousness is
imperfect it has to stop at one of these three stations, which are
the three lower grades of heaven (see note on p&hlQm ahv4n,
Chap. VI, 3).

* Or ‘more provided with zér,’ which may mean ‘ holy-water,’ as
the two words z6r and zéhar are occasionally confounded.

5. Or, perhaps, ‘if they shall not pray over tt.’

4 See Bund. III, 20, XIX, 19, 20.

® Vend. XVII, 29.

* Barman-zerkhfinisnth may also mean ‘ begetting a son.’

™ See Chap. X, 21. The word ‘twentieth’ appears to refer to
the second group of twenty sections, one of which treated of the
begetting, birth, and treatment of children.

® Referring to the egg, dréns, frasasts, and gaus hudhau or
‘meat-offering’ (which may be either butter or meat, see Chap.
XI, 4) that are used in the dr6n ceremony, or consecration of the
sacred cakes (see note on drén, Chap. III, 32). The object of

CHAPTER XII, 6--͵Ι. 343

sovereign moon (mah-i khfd@4i) and the other
angels ; if so, it is to be allowed by them thus: ‘I
will consecrate so much food for such an angel,’ and
not thus: ‘One sacred cake (dr6n6) in so much
food.’ 9. And the reason of it is this, that ¢Aey who
shall allow thus: ‘One sacred cake out of so much
food,’ and of which ἐξ is one thing less, even though
one shall consecrate z¢ many times, still then he Aas
not repaid ; and ¢key who should allow thus: ‘I will
consecrate so much food for such an angel,’ though
one shall reverence 42m with many sacred cakes, it is
proper. ro. And in the twenty-two sections of the
Sakédim ask! grievous things are shown about
those who do not make offerings (afistéfrid) unto
the angels.

11. The rule is this, that when a woman becomes
pregnant, as long as it is possible, a fire ove cares
for well is to be maintained in the house, because it
is revealed? in the Spend Nask that ἐσ Ddkdav%,
the mother of Zaratfist, when she was pregnant with
Zaratist, for three nights, every night a leader
(sh&h)‘ with a hundred and fifty demons came for
the destruction of Zaratfst, and yet, owing to the
existence of the fire in the dwelling, they knew no
means for 14.

this paragraph is, evidently, to reprove niggardliness in such offer-
ings, and to prevent their being mere pretexts for feasting.

1 See Chap. X, 25. The passage alluded to here was probably
in that section, of the last twenty-two, which treated of the spirits
of the earthly existences, one portion of which was ‘ about prepar-
ing offerings (afist6frft6) to the angels.’

3. M6 has ‘the fire of Afharmazd is to be fully maintained, and
it is revealed,’ &c. This section is a repetition of Chap. X, 4, with
a few variations.

8. Here written Didk4v.

4 Or it may be read s@d4, ‘a demon,’ meaning ‘an arch-fiend.’

344 SHAYAST LA-SHAYAST.

12. The rulé is this, where a child is born, during
three days, for protection from demons, wizards, and
witches, a fire is to be made at night until day4ghé,
and is to be maintained there in the day, and pure
incense is to be put upon it, as is revealed in the
thirtieth of the Sakadam Vasé".

13. The rule is this*, that from a toothpick the
bark*® is to be well cut off, for there are some of
those of the primitive faith who ave said that,
when‘ they shall make it for the teeth wzth the bark
on, and they throw z¢ away, a pregnant woman,
who. puts a foot upon it, is doubtful about z¢s being
dead matter.

14. The rule is this, that ἐξ is well zf any one of
those who have their handmaid (4akar) in coha-
bitation (zanth), and offspring is born of her, shall
accept all those who are male as sons; dé those
who are female are no advantage, because an
adopted son (satér) is requisite, and in the four-
teenth of the Hdspéram Mask® the high-priests

1 That is, in the first thirty sections of the Nask (see Chap. X,
25); the passage alluded to must have been in that portion which
treated of new-born infants and their proper treatment.

® §§ 13-16 are a repetition of Chap. X, 20-23, with a few varia-
tions.

* The word appears to be t6pd or tAfd, which would rather
mean ‘scum’ or ‘gum’ (see Bund. XXVII, 19), unless it be con-
sidered a miswriting of t6g6 or t635, which would mean ‘thin
bark’ or ‘bast.’ It can also be read tfipar, ‘a leather bag,’ and
the sentence can be so translated as to imply that a toothpick should
be cut out of a leather bag, an alternative similar to that suggested
by the text of Chap. X, 20.

* See Chap. I, 3.

5 Reading amat, ‘when,’ instead of mfin, ‘who’ (see Bund.
I, 7, note).

® See Chap. X, 21.

CHAPTER XII, 12-17. 345

have taught thus: ‘My son is suitable also as thy
son, ὄμέ my daughter is not suitable also as thy
daughter ;’ and ¢here are many who! do not appoint
an adopted son with this idea, that: ‘The child of
a handmaid may be accepted by us as a son.’

15. The rule is this, that ove ἐς to persevere much
in the begetting of offspring, since ἐξ zs for the acqui-
sition 2 of many good works at once; because in the
Spend ὃ and Nihadim Nasks*‘ the high-priests have
taught that the duty and good works which a son
performs are as much the father’s as though they
had been done by his own hand; and in the
Damdéd Nasé ® it is revealed thus: ‘ Likewise, too,
the good works, zz like manner, which come éo the
father as his own.’

16. The rule is this, that what they shall give to
the worthy is as much as is proper and beyond, for
eating azd accumulating; because in the Nihadim
Nask* the high-priests Aave taught thus: ‘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 superabundance, become
as much his who gave zt as though they had been
done by his own hand.

17. The rule is this, that in the night water is

' The writer of M6 evidently found his original illegible at this
place, as he wrote . . . maman instead of mfin denman.

3 M6 has ‘performance,’ which is probably a misreading, due to
the original of that MS. being partially illegible.

® See Chap. X, 4. This Nask is not mentioned in Chap. X,
22, and the passage here alluded to is not to be traced in any of
the short accounts of its contents.

* See Chap. X, 3, 22.

5 See SZS. IX, 1, and Chap. X, 22.

® See Chap. X, 3, 23.

446 SHAYAST LA-SHAYAST.

not to be drawn! from a well, as in the Bag-yasné?
notice is given about the uncleanness (ayosdAsarth)
of well-water at night

18, The rule is this, that in the night anything
eatable is not to be cast away to the north, because
a fiend wi// become pregnant; and when it is cast
away one Yath4-ahd-vairy63 is to be uttered. 19.
Those of the primitive faith* who used to act more
orthodoxically (hf-rastakihatar), when food was
eaten by them in the night, for the sake of preserva-
tion from sin owing to the coming of strainings and
sprinklings o” to the ground, directed a man to chant
the Ahunavar® from the beginning of the feast

1 K2o has ‘that water is not to be drawn on foot.’

* Probably the Bak4n-yast6 is meant, which was the fourteenth
nask or ‘book’ of the complete Mazdayasnian literature, according
to the Dinkard; but according to the Dinf-vagarkard and the
Riviyats it was the fifteenth nask, called Baghan-yast. For its con-
tents, as given by the Dini-vagarkard, see Haug’s Essays, p. 132.
The following is the account of it given in the eighth book of the
Dinkard :—

‘The Bak4n-yast6 is a treatise, first, on the worship (γ 8516) of
Afharmazd, the most pre-eminent of divinities (bak4n avartQm),
and, secondly, the worship of the angels of the other invisible and
visible worldly existences, out of whom are even the names of the
days, and the glory, power, triumph, and miraculousness of their
life also is extreme ; the angels who are invoked by name in their
worship, and the attention amd salutation due to them; the worthi-
ness and dispensation of favour for worshippers, and the business
of their many separate recitations unto the angels; the business of
unlimited acquaintance with knowledge about the promoters of the
treasures of the period, unto whom the creator Aftharmazd ἐς to
intrust them, and they remain to cause industry. Perfect is the
excellence of righteousness.’

5 See Bund. I, 21. This section is a repetition of Chap. X, 7,
with a few variations.

4 See Chap. I, 3.

5 That is, the Yatha-ahf-vairyd (see Bund. I, 21).

CHAPTER XII, 18--22. 347

(myazd) unto the end, more especially at the feast
of the season-festivals; as it says in the Hadékht
Nas}, that of the sayings which are spoken out the
Ahunavar is that wzch zs most triumphant.

20. The rule is this, that when one sees a hedge-
hog he takes ἐξ back to the plain, and its own place
is to be preserved free from danger ; for in the Ven-
didad the high-priests Aave taught, that every day,
when.the hedgehog voids urine into an ant’s nest, a
thousand ants will die’.

21. The rule is this, that some who are of the
good religion say, where one is washing 4zs face, one
Ashem-voht* is always to be uttered, and that
Ashem-vohti is to be uttered before the washing ;
for when he utters τὲ while washing 47s face, he is
doubtful (var-hémand) about the water coming to
δὲς mouth.

22. The rule is this, that they select from the
purifiers*—when their business (mindavam) is as
important (rab) as purity and impurity—Azm with
whom the control’ of ablution (padiyavth)* and
non-ablution is connected ; they select 42m especially

1 See B. Yt. III, 25. The passage here quoted must have been
in the first division of the Nask.

3. This section is a repetition of Chap. X, 31.

5 See Bund. XX, 2.

“ The yésd4sar4n, ‘purifiers’ (Av. yaosdAthrya), are those
priests who retain so much of the purifying effect of the Bareshnim
ceremony (see Chap. II, 6) as to be able to assist in purifying
others by means of the same ceremony. When that effect has
passed away a priest can no longer perform the sacred rites, until
he has again undergone the nine nights’ purification of the
Bareshnim.

* Reading band, but it may be béd, ‘vitality, essence.’

® See Chap. II, 52.

448 SHAYAST LA-SHAYAST.

with regard to the good disposition and truthful
speaking of the man, and 29 the particular work ;
and on account of zs deimg in innocence ἦέ is to be
considered more righteous. 23. As in the Vendi-
dad! it says, about the two shares of righteousness,
how one should tell that 4e zs ‘a righteous man, O
Zaratist the Spttaman ! who is a purifier, who should
be a speaker that speaks truly, an enquirer of the
sacred texts—that is, he has performed his ritual
(yast)—a righteous oze who specially understands
purification from the religion of the Mazdayas-
nians, that is, he understands its vedzgious formulas
(nirang).’ 24. When Σέ is so that the control of
their ablution is connected with him, so that they
consider what pertains to the purifying bowl (zak-i
tastik) as his, and ever abstain from it, though the
angels hear and consider ¢Hem as clean, and they
select for him those who consecrate the water and
bull’s urine (g5méz) on account of ¢hezy control of
purification (yésdasarkarth), and zt is to be per-
formed very observantly by the consecrators at the
place which is to be measured with a measure and
very exactly (khQptar)% 25. And the purifier is so
much the better when washed again, and when z¢
zs by some one through whose periodic (zamantk)

1 The passage here quoted is from Pahl. Vend. IX, 4-6.

5 Referring to the Bareshnfim-g4h, or place prepared for the
Bareshniim ceremony of purification with bull’s urine and water,
which are handed to the person undergoing purification by an
officiating priest (see Chap. II, 6). The place is marked out with
furrows in the ground, and furnished with stones (magh) to squat
upon during the ablutions (see B. Yt. II, 36). The construction
of this paragraph is very obscure in many places, and its proper
division into sentences is, therefore, uncertain,

CHAPTER XII, 23-28 349

care ke is thus done; for in the periodic interval
many secret! kinds of pollution are produced. 26.
Of the celebrators of the Vendidad the good are
they who shall again perform the Navashddar rite’;
for, on account of the same nicety (nazikih) which
is written above by me, azd on account of much also
that ἐς secret, which has happened azd mostly
arises about it, ¢heve is no harm from performing ἐκ
27. And any one of those who shall receive the
water and bull’s urine ἐξ is very important to wash
beforehand (pavan pés)*; because, if there be im-
purity adout him‘, and he puts a hand to the cup
(gamak), the water, azd the bull’s urine, ¢hey are
unclean (ap4d4vd)*; when ἐξ zs so that ¢here be
some one, when so, 12 is better ‘hat they always
wash his eyelids (méyak gds), azd to wash them
by the clean is good.

28. The rule is this, that thou shouldst not con-
sider even any one hopeless (andiméd) of heaven,

1 Reading nih4n, but we might perhaps read ‘ causes (vah4n)
of pollution of many kinds.’ The meaning of the section is, that
it is necessary for the purifying priest to maintain his own purity
by frequently undergoing the Bareshnfim ceremony himself.

3 Yast-i Navash4dar in all MSS., but the latter word is most
probably a corruption of Av. navakhshapara, ‘a period of nine
nights,’ for which length of time the Bareshnfim ceremony must be
continued (see Vend. IX, 144, XIX, 80), The ‘ Navash4dar rite’
is, therefore, ‘the ceremony of the nine nights,’ which should be
frequently undergone by the priests who celebrate the Vendidad
ceremonial.

* M6 has pavan pisak, ‘ with ceremony.’

4 M6 has ‘ them.’

® M6 has ‘one knows it is unto the cup and bull’s urine ;’ but
as M6 was evidently copied from a MS. already nearly illegible in
some places, it is generally safer to follow K20, except when M6
supplies words omitted by the more careless writer of K20,

250 SHAYAST LA-SHAYAST.

and they should not set ¢hety minds steadfastly on
hell; thereby much sinfulness for which ¢here is a
desire would be undesirable, because ¢here is nothing
which is a sin 7# my religion for which ‘here is no
retribution, as it says in the GAathas! thus:—‘ Of
those who are aware that thou art, O Atharmazd! is
even he who is infamous (raspak6); and they know
the punishment of him even who is very sinful.’ 29.
And as το him even who is a very sinful person,
through the desire? of good works which is enter-
tained by him, ¢eve then comes more fully to him
the joy of a soul newly worthy (nuk shdyaq@); as
in the Spend Vas’ 1: was shown to Zaratist about
one man, that all 42s limbs were in torment, and one
foot was outside ; and Zarat(st enquired of Athar-
mazd about the reason of z¢; amd Atharmazd said
that he was a man, Davadns‘ by name; he was ruler
over thirty-three ® districts, and he never practised

1 The passage here quoted from the G&thas will be found in
Pahl. Yas. XXXII, 7.

3 M6 has merely ‘through the good works which are practised
by him ;’ but K2o has “1 hamak’ inserted at this point, which
seems to indicate the existence of the nearly identical Pahlavi
letters kAmak, ‘desire,’ in the original from which it was copied.

* See Chap. X, 4. The passage here quoted was no doubt con-
tained in that part of the Nask which treated of the exhibition of
heaven and hell to Zaratfist, which must have been very similar to
the Ard4-Viraf-namak, in which most of the details of this story
about Dav4ns are given (see AV. XXXII).

4 This is, no doubt, the Av. davads of Yas. XXXI, 10, which
may be translated ‘hypocrite.’ The Pahlavi translation of the line
in which the word occurs is thus rendered in Haug’s Essays (p. 351) :
* AGharmazd does not allot to him who is an idler, the infidel who
is any hypocrite (davas) in the sacred recitations. In the good
religion it is asserted that even as much reward as they give to the
hypocrite they do not give to the infidel.’

5 K2o has ‘thirty-four.’

CHAPTER XII, 29-31. 351

any good work, except one time when fodder was
conveyed by him to a sheep with that one foot.

30. The rule is this, that when a man has per-
formed his form of worship (yast), and his wife has
not performed 2¢, ἐξ is extremely necessary to per-
form the suitable form of worship, or to order a
Gété-kharid', so that they may become such as are
dwelling more closely ¢ogether in the spiritual exzst-
ence than in the world; and in the HAadékht Mask?
it says that a woman (nAtrik) who shall be reverent
(tarsak) is to be considered as much as she who is
suitable (zty4k).

31. The rule is this, that these five ceremonies
(yazisn), when they shall perform ¢hem, are good
works *; when oe does not perform them, and the
time is manifest to him, and when he shall set them
aside to perform ¢hem out of the proper time, they
shall go to the bridge‘ as sin; the ceremonies which
go to the bridge are these, and in the Hfspéram
Nask® it says that they are the non-celebration of
the rites (14 yastand) of the season-festivals*, the

1 Here written géték-kharfd, but see Chap. V, 6, and Bund.
28.

* See B. Yt. III, 25; but the passage here quoted is not clearly
indicated in the accounts we have of the contents of this Nask.

* The distinction between these ceremonies and those whose
values as good works are given in Chap. XVI, 6, appears to be
that any omission in performing these five at their proper times
amounts to an absolute sin, whereas the others are not so indis-
pensable.

* That is, they will be taken into account at the judgment on the
soul’s actions at the Kinvad bridge (see Bund. XII, 7).

5 See Chap. X, 21. The passage here quoted was probably in
the section called Nirangistan.

5 The Gasanbars or G&hanbars (see Bund. XXV, 1-6).

352 SHAYAST LA-SHAYAST.

Rapitvin!, the three nights* after a death, the days
devoted to the guardian spirits’, and the sun and
moon “,

32. The rule is this, that at every one of these
three things, whzck come through hungry living, that
is, sneezing, yawning, and sighing, ove is to speak
out a Yathd-ahd-vairyé and one Ashem-voht‘; and
also when ove hears the sneezing of any one, to
speak zz like manner is so considered as an action of
the good δ; and in the Stidgar Nask’ it says thus :
‘“ What prepares sneezing? that is, through what
process (k4r) does it come?” And Adharmazd said
thus: “ Hungry living, O Zaratist! because the re-
medy for its existence is the Ahunavar, O Zarathst !
and righteousness δ.

CuapTer XIII.

o. The signification of the GAathas®.
1. These three Ashem-vohis (Yas. XI, end) which

* The midday period (see Bund. II, 8, 9, XXV, 9-14).

* See Chap. VIII, 6. ® See Chap. X, 2.

* See Chap. VII, 1-5. ® See Bund. I, 21, XX, 2.

* That is, it is commendable, though not obligatory. The
practice of uttering a blessing on hearing a sneeze is still common
in many parts of Europe.

7 See B. Yt. I, 1. The passage here quoted is not to be traced
in any of the accounts of this Nask.

5 «The Ahunavar and praise of righteousness’ would be a
Pahlavi equivalent for ‘the Yath4-ahf-vairy6 and Ashem-vohi.’

® That is, the mystical meaning or influence supposed to attach
to various parts of the ancient hymns, or to the manner in which
they are chanted. The term G&tha or ‘hymn’ (Pahl. gés) is
applied, in this chapter, not only to the five Gathas properly so
called, but also to the Yasna of seven chapters, and apparently to

CHAPTER XII, 32—XIII, 2. 353.

vepresent' the Fravarané (Yas. XI, end) of the
preliminary ritual (pés nirang) and the rotation
of these three H4s (‘chapters’), the Fravarané,
Frastuyé, and Astuyé—fravarAné deing the begin-
ning of the Fravarané? whzck extends as far as fras-
astayaésa, frastuyé*, the beginning of the Fras-
tuyé (Yas. XII, 1-XIII, 26) which extends up to the
Astuyé, and Astuyé®, the beginning of the Resodk!
wanem ¢ (Yas. XIII, 27—-XI1V, end) which extends as
far as 4staothwanem&4 daénayau Mazdayas-
ndis—also represent the Visdi-ve-amesh4-spenta
(Yas. XV), which zs the beginning of the Stétan-
yasné (‘the ritual of praisers’)’, and these three
Has of the Baghim (Yas. XIX-X XI).

2. In the exposition (4ashtdak) and through the

other portions of the Yasna written in the Gatha dialect of the
Avesta,

1 This appears to be the meaning, but the construction of this
section is altogether very obscure, and the text is more or less
‘corrupt in all MSS. In the celebration of the Yasna or Yagisn the
Officiating priest tastes the Hém juice during the recitation of Yas.
XI (see Haug’s Essays, p. 404), and shortly afterwards he com-
mences the preliminary prayers mentioned in the text.

? Both K2o and M6 have Frern in Pazand.

* Both K2o and M6 omit the initial ἢ,

“ M6 has Astuyé.

® M6 omits this word,

4 This is the Avesta name of the H4 or chapter consisting of
Yas. XIII, 27-XIV, 19; as Fraoreti is the name of the preceding
Ha, consisting of Yas. XII, 1-XIII, 26.

7 Probably consisting of the three Has, Yas. XV-XVII; in
which case,.the meaning seems to be that the three Ashem-vohiis,
at the beginning of this preliminary ritual, are symbolical of each
of the three triplets of chapters which follow them; first, of the
Fravarané, Fraoreti,.and Astaothwanem chapters; secondly, of
the three chapters of the St6tan-yasné ; and thirdly, of those of the
Baghan Yast.

[5] Aa

354 SHAYAST LA-SHAYAST.

evidence of revelation (ἀπ) the wise of those of
the primitive faith! Aave thus said, that a man of
fifteen years*, and a son and brother of Mazdayas-
nians—when he confesses ἀξς failings (mAndak) to
the high-priests (radan), and they shall bring him
the whip and scourge, and these five GAthas* are
chanted and the good waters consecrated by him,
and the whole of the renewed-birth ceremony (navid-
zadth)® is performed by him— decomes a mature
youth and not a child, and a share of the prayers of
initiation (napar) and of the fires is to be given
over to him®; and when thus much, is not performed
by him, a share is not to be given. 3. These five’
Gathas are made up from the body of a righteous
man.

1 See Chap. I, 3.

3. Referring to one about to become a priest.

5. The Av. astra and sraosh6-arana of Vend. IV, 38-114,
&c., which were formerly used for the temporal: punishment of
sinners. Whether they are here brought to the neophyte as a token
of his admission to the priesthood, or are administered to him as a
punishment for his offences, is not quite clear.

‘ The five Gathas are the Ahunavaiti (Yas. XXVIII-XXXIV),
the Ustavaiti (Yas. XLII-XLV), the Spewtd-mainyf (Yas. XL VI-
XLIX), the Voh@-khshathra (Yas. L), and the Vahistéisti (Yas.
111) ; these collections of hymns are thus named from the words
with which each of them commences, excepting the first, which
derives its name from the Ahunayar (see Bund. I, 21) which is
written in the same metre.

5 This is the Pahlavi form of the Parsi navazfidi, a term
applied to the whole initiatory ceremonial of a nén4bar, or newly
initiated priest; the term evidently implies that the ceremony is
considered somewhat in the light of ‘ regeneration.’

4 That is, he can take his part in the regular priestly duties,
including the initiation of other neophytes.

7 Both K2o and M6 have four in ciphers, which can iardly be
right; the sentence is clear enough, but the idea of its writer is
rather obscure.

joe ae πε es LL

CHAPTER XIII, 3--5. 355

4. Ahy4-y4s4 (Yas. XXVIII), Khshmaibyd (Yas.
XXIX), and Ad-té-vakhshy4 (Yas. XXX) have,
severally, eleven stanzas (να ξέβι), because eleven
things move spiritually within the bodies of men,
as life, consciousness, religion, soul, guardian spirit,
thought, word, deed, seeing, smelling, and hearing;
and the bodies of men and other creatures are
formed of water, fire, and wind},

5. Ashem-Ahurem-mazdim (Visp. XV) is fo ὅσ
vecited* three times before the coming of Hfshéaar,
Hashédar-méh, and Séshyans; and when they also
recite the chapter (h4d) well, and by line (gas)
and stanza, those afostles are present®, and the

1 These first three chapters of the Ahunavaiti collection of hymns
are here supposed to symbolize the three material elements, whose
union distinguishes a man’s body from inorganic substances; while
the eleven stanzas, which each of these chapters contains, symbolize
the eleven immaterial existences said to be contained in the same
body.

* This is doubtful, as no verb is expressed, and the word bar,
‘time, is struck out in M6, so it is possible to read ‘the “three
foremost” of the Ashem-Ahurem-mazdam are the coming of Hfish-
édar,’ ἄς. The ‘three foremost’ (3 levindg) would be a possible
Pahlavi translation of the Av. tisré paoiryé and tisra paoirya of
Visp. XV, 4-6, instead of the actual ‘three first’ (3-i fratQm), as
may be seen from Pahl. Visp. VIII, 17, 20, where both pés (=
levind) and fratQm are used indifferently for Av. paoirydé. At
any rate the idea embodied in the text is that these ‘three first’
have some reference to the three future apostles of the Parsi
religion (see Bund. XXXII. 8, B. Yt. III, 13, 44, 52, 62). In fact,
however, they seem to refer to the first three chapters of the
Ahunavaiti Gatha, immediately after which this chapter (Visp. XV)
is recited in the full Parsi ritual ; the phrase being rendered in the
Pahlavi translation thus :—‘I reverence the three first by not speak-
ing out, that is, I do not say anything during them, and not wearing
out, that is, I do not doze away during them.’

3. K2o has ‘arrive early.’

Aa2

356 SHAYAST LA-SHAYAST.

country becomes more flourishing and more do-
minant in the world.

6. The twenty-two stanzas of T4-ve-urvata (Yas.
XX XI) are the twenty-two judgments (d4dist4n)
of which it speaks in the Hadékht Vass? thus :—
‘Anaomé mananghé daya vispai kva, kva
par6?’ (‘where are ¢hey to be produced beyond
every thought ? avd where before ?’) ‘Lodging in
the judge, that while Ze ας twenty-two judgments
he may be more just ;’—so that when they pray the
T4-ve-urvata chapter well, and recite 22 by line and
stanza, the judges possess those twenty-two judg-
ments more correctly, and judiciousness is more
lodging zm them.

7. The sixteen stanzas of the Hvaétumaithi chap-
ter (Yas. XXXII)? are lodging in warriors, so that
it becomes possible, during their good protection, to
force the enemy away from those sixteen countries
which the Vendidad ὃ mentions in z¢s first fargard.

1 See B. Yt. HII, 25. Both the Avesta text here quoted and the
translation suggested must be received with caution, as the MSS. do
not agree in the three central words; Κ2ο has mananhé ἀγα
vispai kaua, and M6 has manawnhé kya vis4i kaia. The
former reading has been adopted, with very slight correction, as it
seems the more intelligible; but the meaning of the preceding
word, anaomé, is far from certain. The writer seems to have been
quoting from a Pahlavi version of the Nask which contained this
Avesta quotation. 3

3 This Ha, which begins with the words ahvy4&s& Avaétus, is
not called by its initial words, as the preceding chapters are, but
has this special name (see the prayers at the end of it) derived
from its second word, and which is corrupted in Pahlavi into
Khvétmand.

5 Here written Gavid-séda-dad as in Sls. Part I, and not Va-
dikdad as in other parts of Sls. Part II (see ὃ το and Chap. XII,
4, 6, 20, 23, 26). Vend. I contains an account of the sixteen

CHAPTER XIII, 6--9. 357

8. The fourteen stanzas of Yath4-4is (Yas.
X XXIII) are for this reason, because seven arch-
angels are more diligent in activity for the spirit,
and seven archangels! for the world, so that they
may attain ‘to heaven, the home (πιά ἢ ὁπ ὅ) of Ad-
harmazd, the home of the archangels, the home of
those righteous ones, avi garé-nmAnem, maé-
thanem Ahurahé mazdeau, maéthanem ame-
shanim speatanim, maéthanem anyaéshim
ashaonim?®. 9. The three repetitions (d4nar) of
Ye-sevistd (Yas. XX XIII, 11)%, and the holding up
of the holy-water (zéhar) at these repetitions, are
for the four classes‘, and for this veason at AhurAi
mazdai and ashemé&aé fradad® the holy-water is

‘best of regions and countries’ where the Iranian power and
religion extended at an early date.

1 The seven archangels besides their spiritual duties have
severally charge of the seven worldly existences, man, animals, fire,
metal, earth, water, and plants (see § 14 and Chap. XV). But
perhaps we should read ‘angels,’ as they are often mentioned as
‘the angels of the spiritual and worldly existences.’

3 This quotation, of which the Pahlavi translation is first given,
and then the Avesta text, is from Vend. XIX, 107.

8 This stanza is recited thrice, and about the same time the
Officiating priest strains the Hém juice, and prepares to pour holy-
water into the mortar in which the Hém twigs were pounded (see
Haug’s Essays, pp. 402, 406).

4 Or ‘ professions’ of the community, of which there were ori-
ginally only three, the priest, warrior, and husbandman ; but at
a later date the artizan was added. Both Kzo and M6 have ‘ four
classes,’ but this is inconsistent with the ‘three repetitions.’ The
Avesta generally knows only three classes, but four are mentioned
in the Bagh4n Yast (Yas. XIX, 46).

δ That is, probably, at the words Ahur6 mazdausAa in the
first line, and ashem&4 frédad in the second line of the stanza ;
but this is doubtful, as the MSS. give the words corruptly, in a
mixture of Av. and Pahl, as follows: pavan Ahurdi mazdai
aharayih-i daddih. ;

358 SHAYAST LA-SHAYAST.

to be held level with the heart of him who is the
officiating priest (z6t), and at sraot4! z¢ is to be
held level with the arm of him who is the officiating
priest, so that while the warriors are in battle with
foreigners (anatran) they may be fuller of breath
(vay6-girtar), and the husbandmen stronger-armed
in the tillage and cultivation of the world.

10. The fifteen stanzas of Y4-skyaothana (Yas.
XXXIV) are for this reason, because it is given?
for the destruction of those fifteen fiends who are dis-
closed in the medical part (bésh4z) of the Ha@ékht
Nask*. 11. The four repetitions (bar) of Mazdé-ad-
mdi (Yas. XXXIV, 15)‘ are for the right coming
on of the share of these five chieftainships (radth),
the house-ruler, the village-ruler, the tribe-ruler, the
province-ruler, and the supreme Zaratdst δ,

12. The two repetitions of Ahyda-yaés4 (Yas.
XXVIII, 1)* are for this reason, that the sovereign
(dahyfipat) may not at once seize body, conscious-

1 The first word in the third line of the stanza; but this, again,
has to be guessed from a Pahlavi version in the MSS. which may
be read va v4-sréda4n.

3. Or ‘produced.’

5 In the last division of that Nask (see B. Yt. III, 25, note).

‘ This last stanza of the Ahunavaiti Gatha is recited four
times.

5 See Yas. XIX, 50-52. The last of these rulers must have been
the supreme pontiff or patriarch of the province, and in the pro-
vince of Ragha (Rages or Raf, near Teheran) he was both temporal
and spiritual ruler.

® This first stanza of the Ahunavaiti Gatha is recited twice, not
only in its proper place (as the first stanza of each chapter is, in
the G&thas), but also at the end of every chapter of the Ahunavaiti
GAtha, while the officiating priest sprinkles the sacred twigs with
the sacred milk or gaus givya, ‘living-cow produce’ (see Haug’s
Essays, pp. 405, 406).

CHAPTER XIII, 10-15. 359

ness, and soul. 13. Those four Yath4-ahd-vairydés
of the first Gétha are for this reason, that is, so
that inferiors may become more tolerant of the
commands of superiors, and good thoughts, good
words, and good deeds be more domesticated (m4h-
mantar) in the world, and the fiend more powerless
(apadakhshahtar).

14. In short (aé-mar)*, Ahy4-y4sé is as (ρ ἂν η) ὃ
Adharmazd and the righteous man, Khshmaibya as
WVohdman and cattle, Ad-ta-vakhshy4 as Ardavahist
and fire, TA-ve-urvata as Shatvatré‘ and metal, the
Tvaétumaithi as the Gatha of Spendarmad and the
earth, Yatha-dis as Horvadad and water, and Y4-
skyaothana as Amerédad and plants.

15. The progress which is in® the Ahunavaiti
‘Gétha the house-rulers should carry on; that which
is in the Ustavaiti Gatha the village-rulers should
‘carry on; that which is in the Spesté-mainyd®
‘Gatha the tribe-rulers should carry on; that which
is in the Vohd-khshathra Gatha the province-rulers
should carry on; that which is in the Vahistd-isti
Gatha the supreme Zaratdsts should carry on; and

1 After the two Ahy4-yas4s, at the end of each chapter of the
Ahunavaiti Gatha, the Yatha-ah@-vairy6 formula (see Bund. I, 21)
is recited four times.

3 Or ‘to sum up.’

5. It is not quite clear how pavan, ‘in, on, with, by, through, as,
for,’ &c., should be translated in each clause of this section; but
the intention is evidently to compare the seven chapters of the
Ahunavaiti Gatha with the seven archangels and the seven earthly
creations which they severally protect (see Chap. XV).

4 Here written Shatrivar.

5 Meaning probably ‘the prosperity which is occasténed by ;’
but the exact signification of the word frik-shiém or freh-
kasham (or however it may be read) is uncertain.

4 Spendémat or Spendamat in Pahlavi.

360 SHAYAST LA-SHAYAST.

that which is in the Yasna, which is the place of
righteous blessing’, these four classes themselves
should carry on. ᾿

16. Of the Yasna of seven chapters (Yas. XX XV—
XLI, 17) the beginning section (kardak6) das nine
stanzas; and its beginning? is Humatanim (Yas.
XXXV, 4), and its end is Humataném (Yas. XLI,

17 supl.)

17. The six stanzas of Ahy4-thw4-4thré (Yas.
XXXVI) are owing to the six hot ordeals (var)
which, in the Hdsparam /Vas&®, are effected by £a-
thraya4im 4thraidm‘.

18. The five stanzas of Ith4-4d-yazamaidé (Yas.
XXXVII) are thanksgiving and praise for the pro-
duction of the good creations by Adharmazd.

19. The five stanzas of Imaém-dad-zim (Yas.
XXXVIII) are owing to those five comforts and
five discomforts of the earth, which, it is declared in
the third fargard in the Vendidad δ, are accomplished

1 That is, the Yasna of seven chapters (Yas. XXXV-XLI),
which is called simply ‘the Yasna’ in this chapter. This last
clause, which is omitted in M6, connects these later hymns with
the four classes of the community (see § g), just as the five older
hymns are connected with the five chiefs of the community (see
§ 11) in the former clauses. This section may be a translation
from the Avesta, as the verbs precede their nominatives.

3 That is, the beginning of the Yasna of seven chapters.

5 See Chap. X, 21; but the Sak4dfm Nask (see Chap. X, 25)
is probably meant, as it contained a section on ordeals by heat
and cold.

4 These Avesta words are evidently corrupt, but perhaps ‘a quad-
ruple fire’ is meant. Kz2o has dathray4im 4thraiam.

5 Here written Vandtkdad (see ὃ 7). The passage here cited is
not a quotation, but only a brief summary of Vend. III, 1-37;
and appears to have been derived direct from the Avesta, without
the assistance of the Pahlavi version, as several words differ from
that translation.

CHAPTER XIII, 16--22. 361

thus :—‘ The first comfort of the earth is from the
land on which a righteous man walks forth; the
second is when they shall make the dwelling of the
good and fires upon it; the third is when they sow
corn upon it, and shall take heed of dead matter ;
the fourth is when all beasts of édurden are born
upon it; the fifth is when every beast of durden is
on it?; and its first discomfort is from the Arezir
ridge? and the gate of hell; the second is when
they dig? it up for a dead dody; the third is when
one constructs a depository for the dead (khazan)*
upon it; the fourth is from the holes of its noxious
creatures ; the fifth is when they shall forsake a man
in affliction (vardakth) upon it, who is righteous.’

20. The five stanzas of Itha (Yas. XX XFX) are
just as those which go before.

21. The four stanzas of Ahti-ad-paiti (Yas. XL)
are about the benefit (arg-hémandth) which is on
account of water, earth, plants, and animals.

22. The six stanzas of Stdté-garé (Yas. XLI,
1-17), the two repetitions of Humatanim (Yas.
XX XV, 4-6), and the three repetitions of Hukhsh-
athrétemai (Yas. XX XV, 13-15) are on account of
the existence of the sons of Zaratist δ.

1 The verb is probably omitted by mistake, and we ought to
read ‘ voids urine upon it,’ in accordance with Vend. III, 20.

5. See Bund. XII, 8.

8 Reading kaléndend (Pers. kalandand), as Vend. III, 27
refers to burial of the dead, and the same idea might be obtained,
more fancifully, by reading kilfnénd, ‘ they turn to clay’ (compare
Pers. gil, ‘clay’); but the most obvious reading is karfnénd,
‘they cut, and as the sentence stands it would imply that ‘they
cut up its dead.’

* See Chap. 11, 6.

5 The three apostles expected in the future (see § 5 and Bund.
XXXII, 8). It is doubtful whether these three passages in the

362 SHAYAST LA-SHAYAST.

23. The two repetitions of Ashahy4-dad-sairi Τ
(Yas. XXXV, 22, 23) are for the laudation of right-
eousness and the destruction of the fiend. 24. The
two repetitions of Yénhé-hatém®? are for the lau-
dation of Adharmazd and the archangels, and the
destruction of the evil spirit and the miscreations
(vishOdak4n). 25. The two repetitions of * Thwéi-
staotaraska (Yas. XLI, 12-14) are for the laudation
of ceremonial worship (yazisn6) and the sacred
feast (m4zd).

26. The two repetitions of Atareméa (Visp. XIX,
1-8) ‘ are for the laudation of the Frébak fire and
the fire Vazist °.

27. Of the sixteen stanzas of the Ustavaiti chapter
(Yas. XLII) ® it is related just as about the /7vaétu-
maithi chapter 1.

Yasna are here intended all to refer to the same subject, but no
‘other subject is mentioned for the two former. Having completed
the enumeration of the sections of the Yasna of seven chapters,
the writer is now proceeding to notice those passages which are
‘recited more than once in the performance of the ritual.

1 M6 has gairf, ‘in a song,’ with the obsolete g, which is very
like 8, and is also used in the word garé in ὃ 22; this is a variant
well worth consideration by translators of the Avesta. K2zo has
only Ashahyé.

3 This formula (see B.Yt. II, 64) is recited after every chapter
of the Gathas, but does not appear to be anywhere recited twice ;
so the words 2 dAnar, ‘two repetitions, may perhaps be inserted
here in the wrong place, as they are wanting in § 25.

5 These words are omitted in the Pahlavi text, evidently through
mistake.

* Visp. XIX, XX follow Yas. XLI in the full Parsi ritual, and
the first of them is recited twice.

5 The Frdébak is the oldest sacred fire on earth, and the VAzist
is the lightning (see Bund. XVII, 1, 5, SZS. XI, 5, 8-10).

5 The first chapter of the Ustavaiti Gatha (see § 2, note 4), so
called from its first word usta.

7 See ὃ 7.

CHAPTER XIII, 23-29. 363

28. The twenty stanzas of Tad-thw4-peresa (Yas.
XLIII) are the twenty judgments (dadist4n) be-
tween the beneficent spirit and the evil spirit; and
for this ~eason they should every time utter Tad-
thw4-peresa again’, because they should utter the
original judgment again, and the twentieth time the
evil spirit becomes confounded.

29. The eleven stanzas of Aa-fravakhshy4 (Yas.
XLIV) are made up from the six chieftainships *
and the five accomplishments (farhang) owing to
religion ; one is thus, not to do unto others ὃ all that
which is not well for one’s self ; the second is to under-
stand fully wha? is well-done and not well-done; the
third is to turn from the vile and their conversation
(andarag-giftand); the fourth is to confess one's
failings to the high-priests, and let them bring the
whip; the fifth is not to neglect the season-festivals
at their proper hour (dén hAsar), ποῦ the other
things which go to the bridge; and the six chief-
tainships are not his property who has not these

1 That is, the first line (tad thw4 peres4 eres méi vaoka
Ahur4! ‘that 1 shall ask thee, tell 2 me right, O Ahura!’) is
repeated at the beginning ‘of each: of the first nineteen stanzas, and
the first stanza being recited twice (as in all chapters of the Gathas)
these words are recited twenty times before the last stanza is
reached. The phrases ‘and for this reason’ and ‘because they
should utter the original judgment again’ are omitted in M6.

* These cannot be the same ‘chieftainships’ (radih) as those
mentioned in § 11, of which there are only five; but perhaps they
are the spiritual chieftainships, or primacies, of the six other regions
of the earth (see Bund. XXIX, 1).

* Assuming that afsan stands for ais4n.

4“ The Xinvad bridge, or route of the soul to the other world (see
Chap. XII, 31). Part of these fourth and fifth clauses is omitted
in Κ2ο by mistake.

464 SHAYAST LA-SHAYAST.

five accomplishments, and he is not fit even for
teaching.

30. The nineteen stanzas of Kam-nem6i-zim (Yas.
XLV) are for this reason, that every one may so
persevere in his own duty (khvésakAnth)?, that
while those are our nineteen propitiations (ats6-
ἐγ 143, which it says in the Sakadim Masé° should
be my own, the strength and power of the angels
shall become more considerable, and the destroyer
more perishable.

31. The Ustavaiti Gatha is a Gatha (g4s) of four
chapters ὁ, and each stanza of five lines (g4s), except
Haééad-asp4-vakhshya (Yas. XLV, 15)% 32. The
two repetitions of Ust4-ahmai (Yas. XLII, 1)* are, one
as a retention azd embrace of Adharmazd, and one
as a destruction of the fiends ; azd Usta-Ahurem-
mazdaim (Visp. X XI, 1-5)? z# like manner.

33. Spesta-mainyd (Yas. XLVI) as six stanzas,
Yézi-adais (Yas. XLVII) twelve stanzas, Ad-m4-
yava (Yas. XLVIII) twelve stanzas, azd Kaa-méi-
urva (Yas. XLIX) eleven stanzas. 34. The Spemta-
mainyi G&tha is a G4tha of four chapters ὃ, and

1 Or, it may be, ‘through his own intellect (khvésak hfsh),’ or
merely another mode of writing khvésk4rth, ‘ industry.’

® Considering each of the stanzas as an offering to, or propiti-
ation of, (Av. usefriti) the angels.

5. See Chap. X, 25.

4 Those detailed in §§ 27-30.

5 Which stanza has only four lines. Pahl. g4s means both the
whole hymn and also each line of the hymn.

* The first stanza of the Ustavaiti GAtha, which is recited twice,
both in its proper place and at the end of each chapter of that
GAtha (see § 12, note).

7 Visp. XXI follows Yas. XLV in the full Parsi ritual, and is
recited twice.

4 Those detailed in § 33.

CHAPTER XIII, 30-40. 365

each stanza of four lines; it is made up from the
five chieftainships and four classes?. 35. The two
repetitions of Spewté-mainyd (Yas. XLVI, 1)? are,
one for the laudation of the beneficent spirit (spen-
damat), and one for that of the earth *.

36. One Speztem-Ahurem-mazdim (Visp. XXII,
1-11) 4 is the laudation of the creatures of the bene-
ficent spirit, and one is the destruction of the crea-
tures of the evil spirit.

37. The twenty-two stanzas of the Vohd-khshathra
Gatha (Yas. L) are those twenty-two judgments
which are lodging within judges, as written above °.
38. The two repetitions of Vohd-khshathrem (Yas.
L, 1)® are, one the laudation of living (zindakth), |
and one of the supreme Zaratdst.

39. One Vohd-khshathrem yazamaidé (Visp.
XXIII, 1-9)? is for the laudation of Shatvairé 5,
and one of metal. 40. The two repetitions of Avi-

1 See §§ 9, 11.

3 The first stanza of the Spemté-mainyf Gatha, which is recited
twice, both in its proper place and at the end of each chapter
of that Gatha (see § 12, note).

5 It seems probable that the Pahlavi writer has here confounded
Spendamat, ‘the beneficent spirit,’ with the archangel Spendarmad
who has special charge of the earth ; their names being even more
alike in Pahlavi than in English, though corrupted from the distinct
Avesta forms spenta mainyu and speata 4rmaiti, respectively.

* Visp. XXII follows Yas. XLIX in the full Parsi ritual, and is
recited twice.

5 See § 6.

* The first stanza of the Vohfi-khshathra G&tha, which is recited
twice, both at the beginning and end of the chapter (see ὃ 12,
note).

7 Visp. XXIII, 1-9 follows Yas. L in the full Parsi ritual, and
is recited twice.

® The archangel who has special charge of metal (see ὃ 14,
Chap. XV, 5, 14-19, and Bund. I, 26, XXX, 19); the name
is here written Shatrivar.

266 SHAYAST LA-SHAYAST.

apim (Visp. XXIV, 1-12)! are, one for the lauda-
tion of waters, and one of plants.

41. The nine stanzas of the Vahistéisti (Yas. LIT)
are on account of those nine things which are? .. .
the supreme Zaratistship lodging in the supreme
Zaratists, the source of fountains, the bridge over
waters, and even the navigable river, the righteous
man, and the righteous woman. 42. And 12 zs a
GAtha of one chapter, avd each stanza of four lines,
except Ith4-f-haithy4-nar6 (Yas. LII, 6)*, for there is
always one lord and sovereign in the world. 43.
And those four lines.are for this ~eason, because ΖΖ
is declared: £athrus hamayau khshap6 dahma-
y4d paré Afritéid‘, ‘four times every night is the
“blessing of the holy” (Yas. LIX),’ and three ¢zmes
Srésh δ, twice Bdsh4sp*, and once Aéshm? will come

1 After the two recitations of Visp. XXIII, 1-9 there follow
Vend. XV, XVI, and Visp. XXIII, 10, and then Visp. XXIV, 1-12
is recited twice, in the full Parsi ritual, followed by Visp. XXV.

3 Some words are evidently lost; here ; M6 has m followed by a
blank space, and K20 has madam, ‘on.’ It is not quite certain
whether the things mentioned are to be reckoned as four, five,
or six; but assuming they are five, it is possible that the four
_ things missing in the text are the four remaining chieftainships
(see § 11), the rulerships of the house, village, tribe, and province
lodged in the rulers of the same, respectively.

® Which stanza has five lines, and is, therefore, here considered
symbolical of the ruling monarch, or pontiff.

‘ This Avesta passage does not appear to be extant elsewhere,
and its Pahlavi translation, given in the text, is not quite correct ;
it would be better thus: ‘through the “ blessing of the holy”
four times every night;’ dahma 4friti (Pahl. dahman ἃ τ πὸ,
‘blessing of the holy’) is the technical name of Yas. LIX.

5 See Bund. XIX, 33, XXX, 29. This angel, invoked by the
‘blessing’ (Yas. LIX, 8), comes to defend mankind against the
wiles of Bash4sp and Aéshm.

* The demoness of sloth (see Bund. XXVIII, 26).

7 The demon of wrath (see Bund. XXVIII, 15-17, 20).

CHAPTER XIII, 41-49. 367

to the material world. 44. And the five des of that
one stanza (Yas. 1.11, 6) are for this reason, because
the assistants of the supreme Zaratist are five, the
house -ruler, the village-ruler, the tribe-ruler, the
province-ruler, and she even who is his own wife
(nartk)?, 45. The two repetitions of Vahista-tstis
(Yas. LII, 1)? are, one for the laudation of sove-
reigns, and one for the laudation of peace (pad-
m4n).

46. The two repetitions of Vahistem-Ahurem-
mazdam (Visp. X XVI)* are, one for the laudation
of Adharmazd and the archangels, and one for the
destruction of the fiends. 47. The four repetitions of
the Airyamana (Yas. LIII)* are for the existence
of more submission (atrmAnth) in the house, vil-
lage, tribe, and province. 48. The four repetitions
of Avad-mizdem (Visp. X XVII) are for the healing
of those who dwell in the house, village, tribe, ἀπά.
province.

49. The section (kardak6) whose beginning is
Taa-s6idhis (Yas. LVII, 1-9)° is, for the completion

1 Though bound to be strictly obedient to her husband or
guardian, a Mazdayasnian woman occupied a more honourable
position in’ the community than was sanctioned by any other
oriental religion.

2 The first stanza of the Vahist6isti GAtha, which is recited
twice, both at the beginning and end of the chapter (see § 12,
note). .

5 Visp. XXVI follows Yas. LII in the full Parsi ritual, and
is recited twice, followed by Vend. XIX, XX.

* So called from its first words ἃ airyem4; it is recited four
times after Vend. XX, and shortly afterwards Visp. XXVII is also
recited four times, as mentioned in § 48.

5 M6 has ‘ of the soul,’ which is, no doubt, a blunder due to the
illegibility of the MS. from which it was copied.

5 This is the FshQsh6-mathra (‘a spell or prayer for prosperity ’)

468 SHAYAST LA-SHAYAST.

of the Gathas, taught as pertaining to the Gathas
(gasantk 24st).

50. The beginning of the Gathas is Ahy4-y4s4
(Yas. XXVIII, 1), and their end is drigavé vahyé
(Yas. LII, 9, end); and ¢heve are 278 stanzas, 1016
lines, 5567 words (νᾶ ξα ΚὉ), 9999 m4rtk, and 16,554
khdrdak}. 51. For the lines and stanzas of the
Gathas were collected by us, and were :—one hundred
stanzas of the Ahunavaiti Gatha (Yas. XXVIII-
XX XIV), of which each stanza is three lines; forty
stanzas of the Yasna of seven chapters (Yas. XX XV-

of Visp. I, 28, II, 30, Yas. LVI, ix, 6, LVIII, 13. Whether the
remainder of Yas. LVII is to be considered as pertaining to the
GAthas is uncertain ; it is recited in seven sections by the assistant
priest, each section from a different position ; these seven positions
being the stations of the seven assistant priests who are sup-
posed to be present spiritually, and to be arranged three on each
side, and one at the south end, of the ceremonial area, while the
chief officiating priest occupies the north end (see Haug’s Essays,
P- 332).

1 The numbers of the stanzas and lines are correct, as may
be seen from the details given in § 51. Regarding the words
there is the uncertainty as to what constitutes a compound word,
but, taking each compound in Westergaard’s edition of the texts
as a single word, the total number of words in the ror6 lines
is about 6147; and this could be reduced to 5567 only by omit-
ting the Yasna of seven chapters, and somewhat relaxing the rule
as to compound words. The meaning of the last two terms,
m4rfk and khfirdak, is doubtful, but they are certainly not
syllables and letters, as the number of syllables exceeds 13,000.
In other places (see Bund. I, 21) m4rfk usually means ‘a word,’
but that meaning is expressed by the term v4éak here. If the
number 9999 be correct, marfk must signify some particular class
of syllable which would include about three-fourths of the whole
number of syllables. It may be noted, however, that Zad-sparam,
in the particulars he gives about the Gathas (see SZS. XI, ro, note 6),
states the number of m4rfk at 6666. The khfrdak or ‘small’
things are probably the consonants.

.΄

CHAPTER XIII, 50—XIV, I. 369

XLI, 17), of which each stanza is three lines; sixty-
six stanzas of the Ustavaiti Gatha (Yas. XLII-
XLV), of which each stanza is five lines, except
Haééaa-aspa (Yas. XLV, 15), for that one is four
lines; forty-one stanzas of the Spevt4-mainyd Gatha
(Yas. XLVI-XLIX), of which each stanza is four
lines; twenty-two stanzas of the Vohd-khshathra
(Yas. L), of which each stanza is three! lines; and
nine stanzas of the Vahistéisti (Yas. LII), of which
each stanza is four lines, except Itha-t (Yas. LII, 6),
for that one is a stanza of five ;—the amount of the
foregoing 3 is 278 stanzas ὅ. -

CuapTer XIV +4,

o. May it be in the name of God (yazd4n) and
the good creation !

1. When they consecrate* a sacred cake (drén6),
and it becomes demon worship’, what and how
many ¢hings are not proper?

1 All MSS. have ‘four,’ and then add the exception about
Ith4-i to the account of this Gatha, instead of mentioning it in the
details of the Vahistéisti; which blunder is here corrected.

® Reading kadmon yehevinisné, but the latter word, with
part of the ciphers which follow, is torn away in K2o0, and in M6
it is written so as to resemble the Avesta letters gnn gnn, which
are unintelligible, though something like Pahl. yehevinisnd;
there can, however, be little doubt as to the general meaning
of the phrase.

5 The number of lines is easily computed from the same details,
as follows :— 300 + 120 + 329 + 164 τ 66 + 37 =1016 lines, as
stated in ὃ 50, and as they still exist in the Gatha texts.

4 This chapter is also found in 1,15, fols. 1-4, and a P4zand
version of δὲ 1-3 exists in L22, fols.126, 127, and 1,7, fols. 78, 79.

5 That is, it becomes desecrated through some fault in the cere-

[5] Bb

370 SHAYAST LA-SHAYAST.

2. The decision is this:—Whoever knowingly
consecrates a sacred cake with unpurified sacred
twigs (baresém-i ap4adiy4z)’, or with a twig-
bundle the number of whose twigs (t4k) is éoo many
or 4oo few, or of another plant not proper for sacred
twigs; or holds the end of the twig-bundle to the
north? μα utters the Avesta attentively; or who-
ever consecrates with efficacy unawares, 22 is not to
be considered as uttered by him. 3. Mor by him
who advertently or inadvertently takes a taste
(44shntk), not from the sacred cake with the butter
(gads-d4é)*, du¢ from the frasast; or takes the
prayer (vag) zxwardly regarding that cake (dr6éné)
before the officiating priest (z6t) takes a taste from
the same cake; or shall utter the length of ἃ stanza
tm excess, and does not again make a beginning of
the consecration of the sacred cake; or takes up the

mony, for any ceremony, which is too imperfect for acceptance
by the celestial beings, is supposed to be appropriated by the
demons, as performed for their benefit (see Chap. IX, 5). Demon
worship is a term also applied to many other evil actions which
are supposed to give the demons special power over the perpetrator
of them.

1 See Chap. III, 32, note.

3 The supposed direction of the demons (see Chaps. X, 7, XII,
18). When praying, a Parsi must face either the sun, or a fire or
lamp; and when the direction of the sun is doubtful, or when it is
nearly overhead, he must face to the south, even when he is in so
low a latitude that the sun may be somewhat to the north of him.

* Which usually takes the place of the meat-offering mentioned
in Chap. XI, 4-6, and is placed upon one of the cakes on the left
side of the table during consecration, while the frasasts are the
cakes on the right-hand side of the table (see Chap. III, 32, note).

4 That is, prepares for eating by muttering the portion of the
grace which is to be recited in a low murmur before eating (see
Chap. III, 6, note). This clause is omitted in K2o0.

CHAPTER XIV, 2-6. 371

dedication formula (shniman6)' 400 soon or éo0
late; or does not utter the Avesta for the fire when
he sees the fire.

4. This is how it is when the period of ¢he day
(g4s)? is retained, and how it should be when one
may relinquish z¢,; that is, when even one of the
stars created by Adharmazd is apparent, z¢ is re-
tained, azd when not z is relinquished. 5. It is
Vand-Attharmazd? who said that when, besides
Tistar, Vanand, or Satavés‘, one of the zodiacal
stars (akhtartk) is apparent, ἐξ is retained, and
when not ¢¢ is relinquished. 6. Zhere have been
some who said that when, besides one of those three,
three zodiacal s¢ars are apparent, ἐξ is retained, and
when not ἐξ is relinquished$,

? See Chaps. III, 35, VII, 8.

* See Bund. XXV, 9. The text appears to refer to the transi-
tion from the Ushahina to the Havani G&h at daybreak ; and
as certain portions of the prayers are varied according to the
period of the day, it is very necessary to know precisely when each
period commences, so as to avoid vitiating the whole ceremonial
by the use of a wrong prayer.

* See Chap. I, 4, note.

‘ Three of the leading stars, probably Sirius, Fomalhaut, and
Antares (see Bund. II, 7).

5 This chapter is followed (in both the old MSS. M6 and K2o)
by the Pahlavi text of the Pattt-i Khfid, or renunciation of one’s
own sin, a translation of which will be found in Bleeck’s English
version of the Avesta, London, 1864, III, pp. 159-162, derived
from Spiegel’s German translation of the Pazand text. This trans-
lation is fairly correct on the whole, although some passages might
be improved, thus (p. 162), instead of ‘all sins which may attack
the character of man [or] have attacked my character, if I, on
account of much death, have not recognised the death,’ &c., we
should read ‘of all sins which may become the lot of men, and
have become my lot, on account of whose excessive number I
do not know the number,’ &c.

Bb2

372 SHAYAST LA-SHAYAST.

Part II].—Appenaix'.

CHAPTER XV 2,

1. /¢ is revealed by a passage of the Avesta that
Zaratist, seated before Afharmazd, always wanted
information (v4é) from him; and he spoke to Af-
harmazd thus: ‘Thy head, hands, feet, hair, face,
and tongue are in my eyes just like those even
which are my own, and you have the clothing men
have; give me a hand, so that I may grasp thy
hand.’

2. Adharmazd said thus: ‘I am an intangible
spirit; ἐξ is not possible to grasp my hand.’

3. Zarathst spoke thus: ‘Thou art intangible, and
Vohfdman, Ardavahist, Shatvatr6°, Spendarmad, Hor-
vadad, and Amerédad are intangible, and when I
depart from thy presence, and do not see thee zor
even them—since of the person whom‘ I see and
worship there is something—should thou and the
seven archangels be worshipped by me, or not 5?’

1 This Appendix consists of a number of fragments found in the
old MS. M6, and of somewhat the same character as the Shayast
la-shdyast, but they have no claim to be considered as a por-
tion of that work. Excepting Chaps. XVIII, XIX, XXI, they are
not found in the other old MS. K2o, and beyond the fact that they
must be more than five centuries old their age is quite uncertain,
though some of them are probably older than others.

? This chapter follows the Patft-i Khfd in M6, and is also found
in Lrg, fols. 16—28; for a P4zand version of it, see Laz, fols.
113-122, and Ly, fols. 70-76.

* Written Shatrétvar throughout this chapter; these six (see
Bund. I, 26) with Adharmazd himself, are the seven archangels.

“ Reading mfin, ‘whom,’ instead of amat, ‘when’ (see Bund.
I, 7, note).

5 Zaratst is Coubtful whether he ought to worship beings of

CHAPTER XV, I-7. 373

4. Atharmazd said thus: ‘ Fhey should be; I tell
thee, O Zarattist the Spitam4n! that each individual
of us has produced his own one creation (d4yak)
for the world, by means of which they may set
going in its body, in the world, that activity which
they would exercise in the spiritual existence. 5. /
the world that which is mine, who am Aftharmazd,
is the righteous man, of Vohfiman are the cattle, of
Ardavahist is the fire, of Shatvatré is the metal, of
Spendarmad are the earth and virtuous woman, of
Horvadad is the water, azd of Amerdédad is the
vegetation. 6. Whoever has learned’ the care of
all these seven, acts and pleases well, his soul never
comes into the possession of Aharman and the
demons; when he as exercised his care of them, he
has exercised his care of the seven archangels, and
ought to teach all mankind in the world.

7. ‘Whoever wishes to propitiate Adharmazd in
the world, wishes to promote the things of Adhar-
mazd; and whoever he be, with whom Aftharmazd
ever is in every place (g4s)’, it is necessary ¢hat he
should ® propitiate the righteous man, in whatever

whose existence he had had no tangible evidence, when he no
longer saw them ; fearing, perhaps, that they might have been
mere dreams or optical illusions. But he is told that each of these
spiritual beings is the protector of one class of worldly existences,
and that the proper treatment of these existences is a man’s
best means of reverencing the spiritual beings interested in their
welfare.

1 Or ‘taught,’ for the verb has both meanings.

3 Or ‘at all times;’ it is always doubtful whether g4s means
‘time’ or ‘ place.’

3 Throughout this chapter a conditional meaning is given to the
verbs by prefixing han4, a@, or 1 (all representing Paz. ἃ ὃ or δ) to
the present tense, instead of affixing it.

274 SHAYAST LA-SHAYAST.

has happened and whatever occurs to him, and
should act for his happiness, and afford him protec-
tion from the vile. 8. Since the righteous man is a
counterpart of Adharmazd the lord, and when the
righteous man acts it is caused by him who is
Atharmazd, whoever propitiates the righteous man,
his fame and welfare exist a long time in the world,
and the splendour of Adharmazd and pleasure and
joy become his own zz heaven (vahist).

9. ‘Whoever wishes to propitiate Vohiman in the
world, and wishes to act for 4zs happiness, is Ae who
wishes to promote the things of VohQman; and it
is necessary for him, so that Vohiman may be ever
with him, ¢#at he should propitiate, at every place
(gs) and time, the well-yielding (ἢ ἃ ἀπ ἃ Κ) cattle, in
whatever has happened avd whatever occurs, and
should act for ¢hey happiness; and in the terrible
days and the hurried times (g4s) which defa// them,
he should afford them protection from the oppres-
sive and idle. 10. He should not give ¢hem as a
bribe to a man who is a wicked tyrant, du¢ should
keep ¢hem in a pleasant and warm locality and place
(g4s); and in summer he should provide them a
store of straw and corn, so that it be not necessary
to keep ¢hem on the pastures (£arak) in winter;
and he should not deliver them wp for this pur-
pose, that is, “So that 1 may give them up to the
vile,” because it is necessary to give to the good;
and he should not drive them apart from their
young, and should not put the young apart from
their milk. 11. Since they are counterparts of him
(Vohdman) himself in the world, the well-yielding
cattle, whoever propitiates those which are well-
yielding cattle his fame subsists in the world, and

CHAPTER XV, 8-15. 375

the splendour of Atharmazd becomes his own 7 the
best existence ',

12. ‘ Whoever wishes to propitiate Ardavahist in
the world is 4e who wishes to promote his things;
and it is necessary for him, so that Ardavahist may
be with 42m at every place (g4s) and time, ¢Aat he
should propitiate the fire of Atharmazd, in what-
ever has happened and whatever occurs, and should
act for zfs happiness; he should not put upon z¢
wood, incense, and holy-water? which are stolen and
extorted, and he should not cook at it a ration (b4-
har) which is violently extorted from men. 13. For
it is a counterpart of him (Ardavahist) himself in
the world, the fire of Adtharmazd; and whoever
propitiates those which are fires of Aftharmazd his
fame subsists in the world, and the splendour of
Atharmazd becomes his own zz heaven.

14. ‘Whoever wishes to propitiate Shatvairé in
the world, and wishes to act for 4zs happiness, is ἦέ
who wishes to promote the things of Shatvairé; and
whoever he be, it is necessary, so that Shatvatré
may be with him at every place and time, ¢Aa¢ he
should propitiate melted metal*® at every place and
time. 15. And the propitiation of melted metal is
this, that he shall practise habits (Atyind) of the

1 See Chap. VI, 3.

5 Holy-water is not put upon the fire, for that would be sinful,
but it is presented to the fire, and the outside of the fire-place is
sprinkled or washed with it (see Haug’s Essays, p. 403). The
‘fire of Aflharmazd’ means any fire, whether sacred or used for
household purposes.

* The word may be read either afyén or asfn (Av. ayangh,
Pers. Ayan, 4han, or 4hin), which is usually translated ‘ iron,’ but
also means ‘metal’ generally, as it certainly does here, and very
probably likewise in B. Yt. I, 1, 5, II, 14, 22.

376 SHAYAST LA-SHAYAST.

heart so unsullied and pure that, when they shall
drop melted metal upon 2z¢, it does not burn. 16.
And Atarépad son of M4raspend? even acted in this
priestly fashion (dastébarth), so that the melted
metal, when they drop z¢ upon the region (kh4n6)
of 4zs pure heart, becomes as pleasant to him as
though? they were milking milk upon it. 17. When
they drop z¢ upon the. region of the heart of the
wicked and sinners, it burns, and they die. 18. And
one should not commit sin with metal, and with its
burning ; and should not give gold and silver to the
vile. 19. For it is a counterpart of Shatvatré him-
self in the world for him, amd since he propitiates
those which are melted metals, his fame subsists in
the world, and the splendour of Atharmazd becomes
his own 27 heaven.

20. ‘Whoever wishes to propitiate Spendarmad in
the world, wishes to promote the things of Spend-
armad; and whoever he be, it is necessary, so that
Spendarmad may be with him, ¢Aa¢ he should pro-
pitiate, at every place and time, the earth and
virtuous woman, in whatever has happened and in
whatever occurs, avd should act for ¢hety happiness.
21. For when he does not spread out (bara 14
véshéa) this earth, and it does not separate one
piece from another, his body also w2é/ not be always

1 The primate and prime minister of Sh4pfir II (a.p. 309-379),
who is said to have undergone the ordeal of having melted metal
poured upon his chest, in order to prove the truth of the Mazda-
yasnian religion. ‘The metal used is generally called τ, ‘ brass,’
but here it is afy@n, ‘iron,’ though a more fusible metal than
either was, no doubt, used.

3 Reading amat, ‘though,’ instead of mfin, ‘ which’ (see Bund.
I, 7, note).

CHAPTER XV, 16-25. 377

living upon z¢ at every place and time’. 22. On
account of the lodgment of Spendarmad in the earth,
when a robber, violent and worthy of death, and
wives who are disrespectful to ¢heiy husbands walk
about in sinfulness in the world, and their husbands
are active and virtuous, it becomes much distressed
(zandtk). 23. This, too, is declared, that, whenever
this earth becomes distressed (zantk), it is most so
at the time when sinners worthy of death are most ;
for z¢ is declared, when sinners worthy of death walk
upon ἐξ, z¢s pain and uneasiness become as dis-
tressing (diskhv4r) to it as the dead son on her
bosom 29 a mother; and the lodgment of Spend-
armad in the earth is little zz that place whereon
sinners worthy of death walk. 24. And her? happ+-
ness arises from that place when they shall perform
tillage and cultivation on it, and a virtuous son is
born upon it, and they rear cattle upon it; and it
is so one’s fame subsists in the world, and the
splendour of Atharmazd becomes one’s own zz
heaven.

25. ‘Whoever wishes to propitiate Horvadad and
Amerédad in the world, whereas that is necessary
which promotes their things, whoever he be it is
necessary ¢hat he should propitiate, at every place
and time, the water and vegetation of Horvadad
and Amerdédad, in whatever has happened and in

1 Meaning that the earth must be tilled in order to support its
inhabitants, but there is some doubt as to the exact wording of the
translation.

3 Spendarmad is a female archangel; perhaps, however, the
earth is meant here, as it is said to be most pleased by the exist-
ence of fire-temples, dwellings of righteous people, cultivation,
stables, and pastures (see Vend. III, 1-20).

378 SHAYAST LA-SHAYAST.

whatever occurs, atd should seize upon those who
consume ad steal water and vegetation’. 26. And
he should not act oppressively, he should not walk
the world in sinfulness, and should not bring bodily
refuse (hikhar), dead matter (nasAi)*, ov any other
pollution to water; he should not destroy vegetation
unlawfully, and should not give fruit to the idle and
vile. 27. For when he commits sin against water
and vegetation, even when it is committed against _
merely a single twig of it, and he has not atoned for
it, when® he departs from the world the spirits of all
the plants in the world stand up high in front of that
man, and do not let him go to heaven. 28. And
when he has committed sin against water, even
when it is committed against a single drop of it, and
he has not atoned for ἐξ, that also stands up as high
as the plants stood, and does not let him go to
heaven. 29. Since they are counterparts of Hor-
vadad and Amerddad themselves, the water and
vegetation, whoever propitiates those which be water
and vegetation, his fame subsists in the world, and a
share of the splendour of Adtharmazd becomes his
7m heaven.’

30. Adharmazd said this also to Zaratist, namely:

1 Reading mfin, ‘ who,’ instead of amat, ‘ when,’ and dagend,
‘they steal,’ instead of ἀἢ σὰ (perhaps for diigak, ‘thievish’);
and supposing the verb to be vakhdfinéd, ‘takes, seizes,’ and not
vAadfinéd, ‘ makes, acts.’ If the reverse be assumed, the transla-
tion would be thus: ‘should act for their happiness. When they
consume water and vegetation he should not act thievishly and
oppressively.’

2 For the meaning of hfkhar and nas4fi, see note on Chap.
II, 30.

5. Reading amat, ‘when,’ instead of mfin, ‘who’ (see Bund. I,
7, note).

CHAPTER XV, 26—XVI, 2. 379

‘My will and pleasure is ¢4a¢ the observance and
propitiation of these seven archangels shall be as 7
have told thee; and do thou, too, speak thus unto
men, so that they may commit no sin and may not
become wicked, and the splendour of Aftharmazd
may become their own zz” heaven.’

31. Completed in peace, pleasure, avd joy’.

CuarpTer XVI.

o. In the name of God (yazd4n) I write a para-
graph (bab4) where the sins which are as it were
small are mentioned one dy one.

1. The least sin is a Farman; and a Farman is
three coins of five annas’*, some say three coins. 2.
An Agerept is, as regards whatever weapon (snés)
men strike with in the world, whenever the weapon
is taken in hand; and taken up by amy one four
finger-6readths from the ground z¢ zs the root® of an

1 This is the most usual concluding phrase of short Pahlavi
texts, and indicates that this account of the best mode of propiti-
ating the archangels is to be considered as a separate text. It is
followed in M6 by the paragraphs which constitute the next two
chapters,

3 Reading 3 nfim4i-i 5 παῖ, but this is uncertain, and if
correct must have been written in India, as the anna is an Indian
coin worth nearly three halfpence. The coin of five annas was
probably a dirham, as the dirham being about fifty grains of silver
(see note on gfigan in Chap. I, 2), and the ripf having formerly
been less than 180 grains in Gugarat, the former would be nearly
five-sixteenths of the latter, that is, five annas. It may, therefore,
be assumed that the amount of the Farman is here taken at three
dirhams, as in Chap. XI, 2; but in ὃ g it appears to be 34 dirhams,
and in Chap. I, 2 as much as sixteen dirhams.

* See Chap. II, 69, note.

380 SHAYAST LA-SHAYAST.

Agerept for him; and the retribution and punish-
ment for an Agerept should be fifty-three dirhams
(gdgan)'. 3. When the weapon turns downwards
z¢ ἐς the root of an Avétrist for him, and his sen-
tence (dina) is to be changed; his retribution and
punishment should be seventy-three dirhams?, which
is when anything further occurs. 4. When he shall
lay the weapon on amy one z¢ zs the root of an
Aredis for 42m, and his retribution and punishment
are thirty sttrs; if the wound thereby made by him
be one-fifth of a span (dist)® z¢ zs no root of an
Aredts for him, and his retribution azd punishment
are the same thirty stirs.

5. I write the degrees of sin:—A Srdéshé-4aranam*
is three coins and a half, a Farm4n is a Sréshé-
daranam, an Agerept is sixteen stirs, an Avétrist is
twenty-five stirs, an Aredds is thirty, a Khér is
sixty, a Baz4t is ninety, a Yat is a hundred and
eighty, and a Tan4pdhar is three hundred’.

6. The good works which are in the ceremonial

1 § 5 says sixteen stirs, which, if equivalent to these fifty-three
dirhams, would imply 3γὴς dirhams to the stir, instead of four as
usually stated (see Chap. I, 2). The amounts mentioned in
Chaps. I, 2, XI, 2 are very different.

2 § 5 says twenty-five stirs, which, at 3,5, dirhams to the stfr (as
in the case of Agerept), would be very nearly eighty-three dirhams,
which is probably the number we ought to read in the text, and
also, possibly, in Chap. XI, 2.

5 The dist is ἃ span of ten finger-breadths (about 74 inches)
between the thumb and middle finger (see Bund. XXVI, 3, note).

* See Chap. IV, 14, note. Comparing the amount here men-
tioned with that of the Farman in ὃ 1, the Srdsh6-darandm, which
is here made equal to the Farm4n, appears to amount to 34 dir-
hams, which agrees very nearly with the statement in Chap. X, 24,
but differs from that in Chap. XI, 2.

δ For similar scales of degrees, see Chaps. I, 2, XI, a.

CHAPTER XVI, 3-6. 381

worship of the sacred beings (yazisn-i yazd4n):—
Consecrating a sacred cake (dr6n)! is a good work
of one Tanapthar *; a form of worship (yast)* is a
hundred Tan4pthars; a Visparad‘ is a thousand
Tandpthars; a Dé-hémast® is ten thousand; a
Dv&zdah-hémast is a hundred thousand, and the
merit (kirfak) of every one which is performed with
holy-water is said 20 ὅδ a hundred to one; a Ηδα-
okht® is two thousand Tan4pdhars, azd with holy-
water it becomes a hundred to one’.

1 See Chap. III, 32. The Persian Riv4yats explain that this is
when the proper ritual is merely recited, without using the sacred
twigs and other ceremonial apparatus; when the twigs are used
the merit is ten times as great.

* That is, sufficient to counterbalance a Tanapfhar sin (see
Chap. I, 1, 2).

5 A Yast is a formula of praise in honour of some particular
angel; when recited with all the accessories of sacred twigs and
other ceremonial apparatus, the merit is ten times as great as is
mentioned in the text.

4 The Visparad service includes the Yasna, and when performed
with the use of the sacred twigs, holy-water, and other ceremonial
apparatus the merit is ten times as great as here stated; some
authorities say it is a hundred times as great. ὺ

5 This kind of Hémast is not mentioned in Dastfr JamAspji’s
explanation of this species of religious service (see B. Yt. II, 59,
note); it occurs, however, in the Ntrangistén as a distinct kind,
though called merely Hémést in the Persian Rivayats.

© See B. Yt. III, 25.

™ The merits of other prayers and ceremonies are detailed in the
Persian Rivayats; thus, that of the ordinary recital of a Vendidad
(which includes both Yasna and Visparad) is sixty thousand Tané-
pdhars, and when with sacred twigs and holy-water it is a hundred
thousand ; that of the recital of any Ny4yis (see Chap. VII, 4), or
of taking and retaining a prayer (vag, see Chap. III, 6) inwardly,
is one Tanapfhar.

482 SHAYAST LA-SHAYAST.

CuarTer XVII.

1. This, too, Zaratist asked of Afharmazd, that
is: ‘Which is the time when ove must not eat
meat ῥ᾽

2. Atharmazd gave a reply thus: ‘In a house
when a person shall die, until three nights are com-
pleted, nothing whatever of meat is to be placed on
a sacred cake (drén) therein and in z¢s vicinity’ ;
but these, such as milk, cheese, fruit, eggs, and pre-
serves, are to be placed; avd nothing whatever of
meat is to be eaten dy his relations*. 3. In all the
three days it is necessary to perform the ceremonial
(yazisn) of Srésh for this reason, because Srésh will
be able to save his soul from the hands of the
demons for the three days?; and when one con-

1 Reading va hamg6shak, the latter word being apparently
used in a parallel passage in Pahl. Vend. VIII, 64 in old MSS.;
this reading is, however, somewhat doubtful here, and perhaps we
ought to read ‘on a sacred cake in that roofed place (pavan zak
vamkinth) ;’ the last word being a possible term for ‘roofing’
as it stands, though it may be ἃ miswriting of vimpés (Pers.
bampés, ‘ roofing’).

3 The Parsis, nowadays (Dastfr Hoshangji says), do not cook
for three days under a roof where a death has occurred, but obtain
food from their neighbours and friends; but if the cookroom be
under a separate roof, as often happens in India, they have no
objection to cooking there.

8 The soul is supposed to hover about the body for the first
three nights after death, during which time it has to rely upon the
angel Srésh (see Bund. XXX, 29) for protection from the demons,
which the angel, it is presumed, will afford more efficiently if
properly propitiated by the surviving relatives. At the third dawn
after death (that is, the dawn of the fourth day inclusive of the day
of death) the soul is supposed to depart finally for the other world
(see AV. IV, 8-36, XVII, 5-27).

CHAPTER XVII, I-6. 383

stantly performs a ceremonial af every period
(g4s)' in the three days ἐξ is as good as though
they should celebrate the whole religious ritual
(ham&k diné) at one time. 4. And after the third
night, af dawn, one is to consecrate three sacred
cakes (dr6én), one for Rashnd and Astdd, the second
Jor Vaé the good’, and the third for the righteous
guardian spirit (ardai fravard); and clothing® is
to be placed upon the sacred cake of the righteous
guardian spirit. 5. For the fourth day it is allow-
able to slaughter a sheep‘, avd the fourth day the
ceremonial (yazisn) of the righteous guardian spirit
is to be performed; and afterwards are the tenth-
day, the monthly, and, then, the annual ceremonies ;
and the first monthly is exactly on the thirtieth day,
and the annual on the particular day °. 6. When he

1 These periods of the day are five in summer, and four in
winter (see Bund. XXV, 9, 10).

3 The usual name of the angel Rim (the Vayu of Ram Yt.)
who, with the angels Rashn@ and Astad, is supposed to be sta-
tioned at the Kinvad bridge, where the soul has to give an account
of its actions during life shortly after the dawn following the third
night after death (see AV. V, 3, CI, 2x, note, Mkh. II, r1g).

5 This clothing must be new and good, and is supposed to be
supplied to the spirit to prevent its appearing unclothed in the
other world, where the clothing of the soul is said to be formed
‘out of almsgivings’ (Chap. XII, 4); to fulfil which condition the
clothes provided are presented to the officiating priests (see Sad-
dar Bundahis LKXXVII).

* Or ‘ goat.’

5 That is, on the exact anniversary of the death; the sentence
is rather obscure, but this appears to be the meaning. With
regard to the ceremonies after a death, the Persian Rivayats give
more details, which may be summarized as follows :—On each of
the first three days a Srésh Yast is performed and a Srésh Drén
consecrated (see Chap. III, 32, note). On the third night, in the
middle of the Aiwisrfthrem G&h (dusk to midnight), a renuncia-

484 SHAYAST LA-SHAYAST.

shall die at a place distant from that where the
information arrives, when the three days’ ceremontes
(satOth) are celebrated a¢ that place where he shall
die ἐξ is well, when not, their celebration is fo de at
this place, avd from the éme when the information
arrives, until three nights are completed, it is neces-
sary to perform the ceremonial of Srésh, and after
three days and nights it is necessary to perform the
ceremonial of the righteous guardian spirit.’

7. /n one place ἐξ is declared, that of him whose
begetting is owing to the demons, of him who com-
mits sodomy, and of him who performs the religious
rites (din6) of apostasy, of none of the three do

tion of sin is performed in the house of the deceased; and in the
Ushahin Gah (midnight to dawn) four Dréns are consecrated,
one dedicated to the good V4é (N4-f veh), one to Rashn and
Ast&d, one to Srésh, and one to the righteous (ash64n), and in
front of the last are placed new and clean clothes with fruit, but
without an egg. On the fourth day, at sunrise, the Dahman
Afring4n (Yas. LIX) is recited, and then the Khfrshéd and Mihir
Nyéyis, after which the people in the house can first eat fresh-
cooked meat. During the fourth day also the Yast of the righteous
is performed, and the Dr6n of the righteous is consecrated; and
the same again on the tenth day, together with the recitation of
the Dahm4n Afrtngan. On the thirtieth day the Strézah (praise
of the thirty days) is to be celebrated, with the dedication to the
thirty days; thirty-three beans (lQvak) and thirty-three eggs, with
fruit, being placed in front of the Drén, which is consecrated in
the presence of fire; and, afterwards, the assistant priest conse-
crates a Drén for Srésh. The next day the chief priest consecrates
a Drén for the righteous; a suit of clothes and fruit being placed
in front of the Drén. And each day a Yast of the righteous is
performed, a Drén of the righteous is consecrated, and an Afring4n
recited. On the same day every month the same Yast, Drén, and
Afring4n are celebrated ; a priest also undergoes the BareshnOm
for the deceased, a Géti-kharid (see Bund. XXX, 28) is per-
formed, and three Vendidads dedicated to Srésh. On each day
at the end of a year the Sirézah Yast is performed, and a Drén

CHAPTER XVII, 7-9. 385

they restore the dead!, for this reason, because he
whose begetting is owing to the demons is himself a
demon, and the soul of him who commits sodomy
will become a demon, and the soul of him who
performs the religious rites of apostasy will become
a darting snake “.

8. This, too, is revealed by the Avesta‘, that
Afharmazd spoke thus: ‘Give ye up the persons
of all men, with the submissiveness of worshippers,
to that man ὅσ whom the whole Avesta and Zand is
easy δ, so that he may make you acquainted with
duties and good works ; because men go to hell for
this veason, when they do not submit ¢he:y persons
to priestly control (aérpatist4n), and do not be-
come acquainted with duties and good works.’

9. Query :—There is an action which, according
to the Avesta’, is not good for a person to do, and
the sentence of ‘worthy of death’ is set upon z¢; for
one’s better preservation is ove not to do that action,

dedicated to the thirty days is consecrated, thirty-three beans being
placed, with one Drén, one Frasast (see Chap. III, 32, note), one
pentagonal Drén as the sun, one crescent-shaped as the moon,
thirty-three eggs, and fruit, in front of the Drén, which is conse-
crated in the presence of fire; afterwards, the assistant priest
consecrates a Drén for Srésh, and recites the Dahman Afringan,
and the next day the chief priest consecrates a Drén for the
righteous, a suit of clothes being placed before the Drén, and
recites the Dahm4n Afring4n.

1 That is, there is no resurrection for them.

* And, therefore, not immortal according to the Parsi faith.

® Compare Vend. VIII, 98-106.

‘ Which being a creature of the evil spirit is doomed to de-
struction.

5 But it is doubtful if the passage be extant.

4 That is, the man who knows the whole scripture and com-
mentary by heart.

7 Reading pavan Avistak, instead of Avistak pavan.

[5] cc

486 SHAYAST LA-SHAYAST.

or to accomplish avd urge z¢ on, for the advance of
religion in a state of uncertainty (var-hémandih)?
10. The answer is this, that when they act well for
their better preservation ¢here is no fear, on account
of acting well, but ove is not to forsake that’, too,
though z¢ be not goodness; a forsaken duty is very
bad, for a contempt of it enters into one.

11. This, too, is declared, that ZaratQst enquired
of Afharmazd thus: ‘From what place do these
people rise again ? from that place where they first
went into ¢hezy mothers, or from that place where
the mothers have given ¢hem birth, or from that
place where ¢hezr bodies happen 20 de (atftéd) ?’
12. Adharmazd gave a reply thus: ‘ Not from that
place where they have gone into ¢4ey mothers, nor
from that place where they have been born from
theiy mothers, nor from that place where ‘ther
bodies and flesh happen 20 de, for they rise from
that place where the life went out from their
bodies.’ 13. And this, too, he asked, that is:
‘Whence do they raise* 42m again who is sus-
pended from anything, and shall die in the air?’
14. The reply was: ‘From that place where his
bones and flesh first fall to the ground; hence, ex-
cept when he shall die on a divan (g4s) or a bed
(vistarg), before they carry him away, whatever z¢

1 The religion in a position of difficulty appears to be the
meaning, but the reply to this question of casuistry is by no means
clear.

3 Literally, ‘they rise,’ both here and in the next section, but
the change to the plural number is perplexing, unless it refers to
those who prepare the resurrection of the dead (Bund. XXX, 4,
7, 17), as here assumed by reading ‘they raise.’

CHAPTER XVII, IO—XVIII, 3. 387

zs, a fragment ' is to be taken and to be laid across
his limbs; for when the usage is not so, they raise

him again from that place where his body arrives at
the ground.’

15. Completed in peace, pleasure, and joy*.

Cuarpter XVIII.

1. It is said in revelation that Aéshm‘ rushed
into the presence of Aharman‘, and exclaimed thus:
‘I wll not go into the world, because Atharmazd,
the lord, has produced three things in the world,

to which it is not possible for me to do anything
whatever.’

2. Aharman exclaimed ἀν: ‘Say which are
those three things.’
3. Aéshm exclaimed thus: ‘ The season-festival

' Apparently a fragment of the place whereon the death took
place is meant by kad4m-1 p4rak.

3 The miscellaneous passages which follow Sls. in M6 terminate
at this point, which is the end of the first volume of that MS. The
next three chapters are taken from the latter end of the other
volume of M6.

5 Both this chapter and the next are also found in Kao, the
first being placed before the first part of SIs. and the second
before the second part. Chap. XVIII also occurs in Dastfr
Jam4spji’s MS. of the Bundahis, just after Chap. XXXIV of that
text (see Introduction, p. xxx), and a P4zand version of it occu-
pies the same position in Ly and 1,22, and is translated by Justi
as the last chapter of the Bundahis, in his German translation of
that work (see Introduction, p. xxvi).

4 The demon of wrath (see Bund. XXVIII, 15-17).

5 See Bund. I, 3. A€shm, as the chief agent of the evil spirit
in his machinations against mankind, rushes into his master’s
presence in hell to complain of the difficulties he encounters.

cc 2

388 SHAYAST LA-SHAYAST.

(gasAnb4r)?, the sacred feast (myazd), and next-
of-kin marriage (khvétQk-das).’

1 See Bund. XXV, 1, 3, 6. The six G&hanb&rs or season-
festivals are held, respectively, on the 45th, 105th, 180th, 2roth,
2goth, and 365th days of the Parsi year. An explanation of the
cause of the inequality of these intervals has been proposed by
Mr. Khurshedji Rustamji Cama, which is well worthy of attention,
and appears to have been first published in 1867 in Nos. 7 and 8 of
his Zartosti Abhyas. His view is that the medizval Zoroastrians,
beginning their year at the vernal equinox (Bund. XXV, 6, 13, 21),
recognised originally only two seasons, a summer of seven months
and a winter of five (Bund. XXV, 7), and they held a festival, not
only at the end of each season, that is, on the 21oth and 365th
days of their year, but also in the middle of each season, that is,
on the rosth and 2goth days of their year. That these two latter
were mid-season festivals is proved by their Avesta names, Maidhy6-
shema and Maidhydairya, beginning with the word maidhya,
‘middle.’ Later on, the Zoroastrians divided their year into four
equal seasons, spring, summer, autumn, and winter (Bund. XXV,
20), and without interfering with their old festivals, they would, no
doubt, have wished to celebrate the end and middle of each of
their new seasons. The ends of these four seasons occur on the
goth, 180th, 270th, and 365th days of the year, and their mid-
points are the 45th, 135th, 225th, and 320th days; but the Zoro-
astrians already held a festival on the 365th day, and celebrated
midsummer and midwinter (the 135th and 320th days of their new
calendar) on the rosth and 2goth days of their year, and they
would consider the goth, 225th, and 270th days too close to their
old festivals of the rogth, zroth, and 2goth days to allow of the
former being held as new festivals; so that they would have only
the midspring festival, on the 45th day, and that of the end of
summer, on the 180th day, to add to their old festivals. It may
be objected that the end of summer was already celebrated on the
21oth day, and, for this reason, it is more probable that the festi-
vals were intended to celebrate the beginnings and mid-points of
the seasons, rather than their ends and mid-points. According
to this view, the six season-festivals were intended, respectively, to
celebrate midspring, midsummer, the beginning of autumn, the
beginning of winter, midwinter, and the beginning of spring.
That they were also intended to commemorate, respectively, the

CHAPTER XVIII, 4. 389

4. Aharman exclaimed thus: ‘Enter into the
season-festival! if one of those present shall steal
a single thing the season-festival is violated, and the
affair is 2” accordance with! thy wish; enter into the
sacred feast”! if only one of those presené shall chatter
the sacred feast is violated, and the affair is 2
accordance with thy wish; ὀμέ avoid next-of-kin mar-
riage?! because I do not know a remedy for it; for
whoever fas gone four times near to z¢ w7// not
become parted from the possession of Aiharmazd
and the archangels 4.

creations of the sky, water, earth, vegetation, animals, and man, is
a belief of later times, derived probably from a foreign source.

1 Reading pavan, ‘ with, instead of bar4, ‘beyond,’ as in the
next clause of the sentence (see p. 176, note 5).

3 By the sacred feast is meant the consecration of sacred cakes,
with meat-offerings and the recital of the Afringans or blessings
(see Chaps. III, 32, XI, 4).

5 By next-of-kin marriage Parsis nowadays understand the’
marriage of first cousins, which they consider a specially righteous
act; and the passages in Pahlavi texts, which appear to approve of
marriages between brother and sister, father and daughter, and
mother and son, they explain as referring to the practices of here-
tics (see Dastfr Péshétan’s English translation of the Dinkard,
p- 96, note). How far this explanation may be correct has not
been ascertained, for the passages in question are rather obscure,
and have not been thoroughly examined. But it is quite con-
ceivable that the Parsi priesthood, about the time of the Muham-
madan conquest (when the practice of next-of-kin marriage was
most extolled), were anxious to prevent marriages with strangers,
in order to hinder conversions to the foreign faith; and that they
may, therefore, have extended the range of marriage among near
relations beyond the limits now approved by their descendants.

4 The object of this chapter is evidently to extol the religious
merit of next-of-kin marriage. A Persian version of the passage,
contained in Mg, fols. 54, 55, adds the following details: ‘ There-
fore it is necessary to understand, that the chief next-of-kin mar-
riage is that of a sister's daughter and brother’s son; a medium

290 SHAYAST LA-SHAYAST.

CuHarTer XIX.

1. The Yath4-ahd-vairy5 ' formulas that are
necessary in each place, and how ¢hey are to be
spoken in performing anything *.

2. One ἦν kim who goes forth to an assembly,
or before grandees and chieftains, or on any busi-
ness; or when he goes to ask for what he wants
(val khvahtsnd); also when he quits any business;
in each of these situations ἦς is to say only one
formula, so that his business may proceed more
promptly ὅ.

next-of-kin marriage is that of a brother’s son and a younger(dfgar)
brother’s daughter, or of a sister’s son and a younger sister’s daughter;
and inferior to a medium next-of-kin marriage is that of a sister’s
son and a younger brother’s daughter. It is necessary to know
that any person who contracts a next-of-kin marriage, if As soul
be jif for hell, will arrive among the ever-stationary (see Chap.
VI, 2), if it is one of the ever-stationary it will arrive at heaven.
Another particular is to be added; if any one, in departing, settles
and strives for the next-of-kin marriage betrothal (paivand) of
a next brother it is a good work of a thousand Tan4p(hars; if
any one strives to break off a next-of-kin marriage betrothal he is
worthy of death.’

1 See Bund. I, 21.

5. It appears from the ninth book of the Dinkard, that the con-
tents of this chapter are derived from the first fargard of the
Sfidkar Nask (see B. Yt. I, 1, note). The account given by the
Dinkard contains fewer details, but, so far as it goes, it is in accord-
ance with our text, except that it seems to transfer the object of
δ 10 to ὃ 12, and removes the objects of δ 12, 13 one step onwards ;
it also adds ‘going on a bridge’ to § 2. The Persian Rivayat of
Bahman Pfingyah gives further details, as will be mentioned in the
notes below.

5 The Persian Rivayat adds to these occasions, when he goes
on the water, or a river, or goes to borrow, or to ask repayment
of a loan, or goes out from his house, or comes into it.

CHAPTER XIX, I-6. 201

3. That a blessing (Afriné) may be more benedic-
tory, for this reason one utters two formulas; for
there are two kinds of blessing, one is that which
is in the thoughts!, and one is that which is in
words.

4. Four are for coming out more thankfully when
at a season-festival 3,

5. Five 4y 4¢m who goes to atone for sin, in order
to expel the fiend; because it is necessary to un-
dergo punishment by the decision (dastébarth) of
these five persons, the house-ruler, the village-ruler,
the tribe-ruler®, the province-ruler, and the supreme
Zaratist ; and five Ashem-vohis‘ are to be uttered
by him at the end.

6. Six ὅν htm who goes to seek power, and to
battle, so that he may be more successful.

1 The words pavan mfnisn are guessed, for this first clause is
omitted by mistake in M6, and these two words are illegible in
K2o, except part of the last letter.

3 K2o substitutes for val, ‘at,’ the following mutilated phrase :

....aNnhau khshap6 kadarkai pavan kad4rf4t] madam
vazliinéd τὰ 41} -ἰ ; the portion in brackets being evidently a frag-
ment from the Hadékht Srésh Yt. 5 with Pahlavi translation
(a passage which treats of the efficacy of reciting the Yath4-ah-
vairyd). If this fragment be not merely a marginal gloss, which
has crept into the text by mistake, we must translate the whole
section as follows: ‘Four are for the more thankful coming out
of the liberality of a season-festival, when the passage, “on thal day
nor on that night comes there anything whatever on any one,” goes
on. The Dinkard has merely: ‘Four by Asm who is at the
invocation of the chiefs of creatton and the celebration of a season-
festival.’ The Persian Rivayats omit the section altogether.

5. This person is omitted both in M6 and K2o, but he is wanted
to make up the five. This section is omitted by the Persian
Riv4yats.

* See Bund. XX, 2. These are to be recited after the punish-
ment is over.

392 SHAYAST LA-SHAYAST.

7. Seven dy him who goes to perform the worship
of God (yazd4n), so that the archangels may come
more forward! at the worship. °

8. Eight dy kim who goes to perform the cere-
monial of the righteous guardian spirit.

9. Nine ὄν htm who goes to sow corn; these he
utters for this ~eason, because the corn will ripen
(raséd@) in nine months, avd so that the corn may
come forward he will make the mischief of the
noxious creatures less *.

10. Ten dy 42m who goes to seek a wife, so that
the presents may be favourable for the purpose.
11. Ten dy Atm who wishes to allow the male access
to beasts of burden and cattle, so that it may be
more procreative °,

12. Eleven dy htm who goes to the lofty moun-
tains, so that the glory of mountains and hills may
bless him and be friendly *.

13. Twelve dy 42m who goes to the low.districts,
so that the glory of that country and district may
bless him and be friendly ὅ,

14. Thirteen éy 42m who shall become pathless ;
at that same place he shall utter chem; or by him

1 Or ‘may arrive earlier;’ there being seven archangels has
suggested the number seven. This section and the next are
omitted by the Persian Rivéyats.

3 The Persian Rivayats add general cultivation, planting trees,
and cohabitation with one’s wife.

5 Instead of δὲ 10, 11 the Persian Rivayats have buying quadru-
peds, and driving pegs into the ground for picketing them.

4 The Persian Rivayats substitute conference with a maiden,
seeking a wife, giving one’s children in marriage, and obtaining
anything from another.

5 The Persian Rivayats add going up hills, mounting anything
lofty, going on a bridge, and losing one’s way.

CHAPTER XIX, 7—XX, I. 393

who shall pass over a bridge and a river, so that
the spirit of that water may bless him?; because
the Yath4-ahd-vairy6 is greater and more successful
than everything in the Avesta as to all rivers, all
wholesomeness, and all protection.

15. Religion is as connected with the Yath4-ah0-
vairy6é as the hair is more connected with the glory
of the face; any one, indeed, would dread (sam4@)
to separate hairiness avd the glory of the face.

CHaPpTER ΧΧ 3,

1. Jn one place it is declared that it is said by
revelation (din6) that a man is to go as much as
possible (and vés-ast) to the abode of fires’, and
the salutation (ntydyisnd) of fire* is to be per-
formed wth reverence ; because three times every
day the archangels form an assembly in the abode
of fires, and shed good works and righteousness
there; and then the good works and righteousness,
which are shed there, become more lodged in the
body of 42m who goes much thither, and performs
many salutations of fire w7th reverence.

1 The Persian Riv4yats substitute going to and entering a city
or town; they also add twenty-one recitations on setting out on
a journey, so that the angel Bahram may grant a safe arrival.

3 The contents of this chapter conclude the MS. M6; a few
lines even having been lost at the end of that MS., though pre-
served in some of its older copies. A more modern copy, in the
MS. No. 121 of the Ouseley collection in the Bodleian Library at
Oxford, contains δὲ 4-17, appended to the Bundahis. Complete
PAzand versions, derived from M6, occur in L7 and 1,22, immedi-
ately following the Pazand of Chap. XVIII.

* The fire-temple.

‘ That is, the Atés Ny&yis is to be recited.

394 SHAYAST LA-SHAYAST.

2. This, too, that the nature of wisdom is just like
fire; for, in this world, ¢heve is nothing which shall
become so complete as that thing which is made
with wisdom; and every fire, too, that they kindle
and one sees from far, makes manifest what zs safe
and uninjured (atrakht); whatever is safe in fire is
safe for ever, and whatever is uninjured in fire is
uninjured for ever.

3. This, too, that a disposition in which is no
wisdom is such-like as a clear, unsullied (4 π 8 ἢ ἃ Κ)
fountain which is choked (bast6) and never goes
into use; and the disposition with which ¢here is
wisdom is such-like as a clear, unsullied fountain,
over which an industrious man stands and takes zt
into use; cultivation restrains z¢, and it gives crops
(bar) to the world.

4. This, too, that these three things are to be
done by men, to force the demon of corruption
(nasQs)! far away from the body, to be steadfast
in the religion, and to perform good works. 5. To
force the demon of corruption far away from the
body is this, that before the sun as come up one is
to wash the hands? and face with bull’s urine and
water; to be steadfast in the religion is this, that
one is to reverence the sun®; and to perform good
works is this, that ove is to destroy several noxious
creatures.

6. This, too, that the three greatest concerns of
men are these, to make him who is an enemy a
friend, to make him who is wicked righteous, and to
make him who is ignorant learned. 7. To make

1 See Chap. II, 1. 3. See Chap. VII, 7.
* See Chap. VII, 1-6.

CHAPTER XX, 2-II. 395

an enemy a friend is this, that out of the worldly
wealth one has before him he keeps a friend in
mind ; to make a wicked one righteous is this, that
from the sin, whereby he becomes wicked, one turns
him away; and to make an ignorant one learned is
this, that ove is to manage himself so that he who is
ignorant may learn of him.

8. This, too, ‘hat the walks of men are to be
directed chiefly to these three places, to the abode
of the well-informed, to the abode of the good, and
to the abode of fires!. 9. To the abode of the
well-informed, that so ome may become wiser, and
religion be more lodged in one’s person; to the
abode of the good for this ~eason, that so, among
good and evil, he may thereby renounce the evil
and carry home ¢he good*; and to the abode of fires
for this reason, that so the spiritual fiend may turn
away from him.

10. This, too, that Ze whose actions are for the
soul, the world is then his own, and the spiritual
existence more his own; and 4e whose actions are
for the body, the spiritual existence has him at
pleasure, avd they snatch the world from him
compulsorily.

11. This, too, that Bakht-afrid® said, that every
GAatha (g4s4n)* of Aftharmazd has been an opposi-

1 The fire-temple.

® Assuming that the word sapfrith, ‘the good,’ has been omitted
by mistake; the sentence appearing to be unintelligible without it.

δ See B. Yt. I, 7.

4 The word gés4n being plural, Gatha must be taken in its
collective sense as an assemblage of hymns. The word can also
be read dahifsn, ‘creation,’ but this meaning seems improbable
here.

396 SHAYAST LA-SHAYAST.

tion of the one adversary, and the renunciation of six
(patitik)! for the opposition of every fiend.

12. This, too, that, regarding the world, anxiety
is not to be suffered, it is not to be considered as
anything whatever, and is not to be let slip from the
hand. 13. Anxiety is not to be suffered for this
reason, because that which is ordained will happen;
it is not to be considered as anything whatever for
this reason, because should it be expedient it is
necessary to abandon 2z¢; and it is not to be let slip
from the hand for this veason, because it is proper,
in the world, to provide a spiritual exzstence for
oneself.

14. This, too, that the best thing is truth, and the
worst thing is deceit; and there is he who speaks
true and thereby becomes wicked, and ¢here is he
who speaks false avd thereby becomes righteous.

15. This, too, that fire is not to be extinguished 2,
for ¢hzs is a sin; and ¢here is he who extinguishes
zt, and is good.

16. This, too, is declared, that nothing is to be
given to the vile; and ¢here is he ὃν whom the best
and most pleasant ragout (Κι ἃ γα! Κ) is to be given
to the vile. .

17. On these, too, is the attention of men 20 ée
fixed, because there is a remedy for everything but
death, a hope for everything but wickedness, every-
thing will lapse * except righteousness, it is possible

’ That is, the Patit or formula of renunciation (see Chap.
IV, 14).

3 Literally, ‘ killed.’

* M6 ends at this point, the next folio being lost. The re-
mainder of the chapter has been recovered from a copy in, Bombay,
checked by the Paz, MSS. L7 and 1,22, all of which must have

CHAPTER XX, 12 --ΧΧΙ, 2. 397

to manage everything but temper (géhar), and it is
possible for everything to change but divine pro-
vidence (bak6-bakht6). .

18. This, too, is declared, that Frédin' wished
to slay Az-i Dahak*, ὀμέ Atharmazd spoke thus:
‘Do not slay 42m now, for the earth will become
full of noxious creatures.’

CuapTrerR XXI2.

1. I write the indication of the midday shadow;
may it be fortunate !

2. Should the sun come‘ into Cancer ¢he shadow
is one foot of the man, a¢ the fifteenth degree of
Cancer z¢ is one foot; when the sun is at Leo 22 is

been derived from M6 before it lost its last folio; whereas the MS.
No. 121 of the Ouseley collection at Oxford, which ends at the
same point, must have been written after the folio was lost.

1 See Bund. XXXI, 7.

2 See Bund. XXIX, 9, XXXI, 6, B. Yt. ITI, 55-61. ;

5 The contents of this chapter, regarding the lengths of midday
and afternoon shadows, immediately follow a tale of Gést-i Fry4né,
which is appended to the book of Ard4-Viraf’s journey to the
other world, both in M6 and K2o. As will be seen from the
notes, these details about shadows were probably compiled at
Yazd in Persia, as they are suitable only for that latitude.

4 Reading fyad-ae (a very rare form), or it may be intended
for hémanfe, ‘should it be,’ but it is written in both MSS. exactly
like the two ciphers for the numeral 5. Mulla Firfz in his Avigeh
Din, p. 279 seq., takes 5 khadQk p4f as implying that the shadow
is under the sole of the foot, or the sun overhead ; but neither this
reading, nor the more literal ‘ one-fifth of a foot,’ can be recon-
ciled with the other measures; though if we take 5 as standing
for pangak, ‘the five éoes or sole,’ we might translate as follows:
‘When the sun is at Cancer, he shadow is the sole of one foot of
the man.’

298 SHAYAST LA-SHAYAST.

one foot and a half, a¢ the fifteenth of Leo z¢ is two
feet; when the sun is at Virgo z¢ is two feet and a
half, σέ the fifteenth of Virgo z¢ is three feet and
a half; αὐ Libra z¢ is four! feet and a half, a¢ the fif-
teenth of Libra 2? is five feet and a half?; a¢ Scorpio
ἐξ is six feet and a half, σέ the fifteenth of Scorpio 7¢
is seven® feet and a half; a¢ Sagittarius z¢ is eight
feet and a half, σέ the fifteenth of Sagittarius 27 is
nine feet and a half; a¢ Capricornus z¢ is ten feet,
at the fifteenth of Capricornus 2¢ is nine‘ feet and a
half; αὐ Aquarius z¢ is eight δ feet and a half, σέ the
fifteenth of Aquarius z¢ is seven feet and a half; a
Pisces z¢ is six feet and a half, a¢ the fifteenth of
Pisces 22 is five feet and a half; a¢ Aries z¢ is four
feet and a half, σέ the fifteenth of Aries z¢ is three
feet and a half; a¢ Taurus 22 is two feet and a half,
at the fifteenth of Taurus 22 is two feet; σέ Gemini
zt is one foot and a half, a¢ the fifteenth of Gemini
z¢ is one foot ®

1 Kzo has ‘three’ by mistake.

2 M6 omits ‘ and a half’ by mistake.

5. K2o has ‘six’ by mistake.

* Both MSS. omit one cipher, and have only ‘six,’ but the
shadow must be the same here as at the fifteenth of Sagittarius.

5 Both MSS. have ‘seven,’ which is clearly wrong.

* It is obvious that, as the length of a man’s shadow depends
upon the height of the sun, each of these observations of his
noonday shadow determines the altitude of the sun at noon, and
is, therefore, a rude observation for finding the latitude of the
place, provided we know the ratio of a man’s foot to his stature.
According to Bund. XXVI, 3 a man’s stature is eight spans
(vitast), and according to Farh. Okh. p. 41 a vitast is twelve
finger-breadths, and a foot is fourteen (see Bund. XXVI, 3, note),
so that a man’s stature of eight spans is equivalent to 6$ feet.
Assuming this to have been the ratio adopted by the observer,
supposing the obliquity of the ecliptic to have been 23° 35’ (as it

CHAPTER ΧΧΙ, 3-6. 399

3. The midday shadow is written, may z¢s end be
good!

4. I write the indication of the Adzérin (after-
noon)? pertod of the day; may it be well and
fortunate by the help of God (yazd4n)!

5. When the day is at a maximum (pavan
afztind), and the sun comes unto the head® of
Cancer, and one’s shadow becomes six feet and two
parts‘, he makes 12 the Adzérin period (g4s). 6.

was about a.p. 1000), and calculating the latitude from each of
the thirteen different lengths of shadow, the mean result is 32° 1’
north latitude, which is precisely the position assigned to Yazd
(the head-quarters of the small remnant of Zoroastrians in Persia)
on some English maps, though some foreign maps place it 15’ or 20°
farther south. With regard to the rough nature of this mode of
observation it may be remarked that, as the lengths of the shadows
are noted only to half a foot, there is a possible error of a quarter-
foot in any of them; this would produce a possible error of
2° 4’ in the midsummer observation of latitude, and of 39’ in the
midwinter one; or a mean possible error of 1° 22’ in any of the
observations; so that the possible error in the mean of thirteen
observations is probably not more than 6’, and the probable error
is even less, provided the data have been assumed correctly.

1 Reading nipist, but only the first and last letters are legible
in M6, and the middle letter is omitted in K20.

3 See Bund. XXV, 9.

5 The word sar, ‘head,’ usually means ‘the end,’ but it must
be here taken as ‘the beginning ;’ perhaps, because the zodiacal
signs are supposed to come head-foremost.

4 What portion of a foot is meant by b4har, ‘ part,’ is doubtful.
It can hardly be a quarter, because ‘two quarters’ would be too
clumsy a term for ‘a half” But it appears from §§ 5-7 that the
shadow, necessary to constitute the Afizérin period, is taken
as increasing uniformly from six feet and two parts to fourteen
feet and two parts, an increase of eight feet in six months, or
exactly one foot and one-third per month, as stated in the text.
And, deducting this monthly increase of one foot and one-third
from the seven and a half feet shadow at the end of the first month,
we have six feet and one-sixth remaining for the shadow at the

400 SHAYAST LA-SHAYAST.

Every thirty days it always increases one foot and
one-third, therefore about every ten days the reckon-
ing is always half a foot}, and when the sun is at the
head of Leo the shadow is seven? feet and a half.
7. In this series every zodzacal constellation is
treated alike, and the months alike, until the sun
comes unto the head of Capricornus, and the
shadow becomes fourteen feet and two parts. 8.
In Capricornus it diminishes again a foot and one-
third?; azd from there where it turns back, because
of the decrease of the night and increase of the day,
it always diminishes one foot amd one-third every
one of the months, avd about every ten days the
reckoning is always half a foot, until it comes back
to six feet and two parts; every zodzacal constella-
tion being treated alike, and the months alike ‘.

beginning of the month. Hence we may conclude that the ‘ two
parts’ are equal to one-sixth, and each ‘part’ is one-twelfth of
a foot.

τ Meaning that the increase of shadow is to be taken into
account as soon as it amounts to half a foot, that is, about every
ten days. Practically, half a foot would be added on the tenth
and twentieth days, and the remaining one-third of a foot at the
end of the month.

* Both MSS. have ‘eight,’ but this would be inconsistent with
the context, as it is impossible that ‘ six feet and two parts’ can
become ‘eight feet and a half’ by the addition of ‘one foot and
one-third,’ whatever may be the value of the ‘two parts’ of a
foot.

5. Both MSS. have 3 yak-1 p4f, instead of paf 3 yak-1.

4 This mode of determining the beginning of the afternoon
period is not so clumsy as it appears, as it keeps the length of
that period exceedingly uniform for the six winter months with
some increase in the summer time. In latitude 32° north, where
the longest day is about 13 hours 56 minutes, and the shortest is
10 hours 4 minutes, these observations of a man’s shadow make
the afternoon period begin about 38 hours before sunset at mid-

CHAPTER ΧΧΙ, 7—XXII, 7. 401

CuapTer XXII1

1. May Adharmazd give ¢hee the august rank and
throne of a champion?!

2. May Vohdman give thee wisdom! may the
benefit of knowing Vohiman® be good thought,
and mayest thou be acting well, that is, saving the
soul !

3. May Ardavahist, the beautiful, give thee un-
derstanding and intellect!

4. May Shatvatré grant thee wealth from every
generous one!

5. May Spendarmad grant thee praise through
the seed of ἐάν body! may she give thee as wife
a woman from the race of the great!

6. May Horvadad grant thee plenty and pros-
perity !

7. May Amerédad grant thee herds of four-footed
beasts |

summer, diminishing to 2? hours at the autumnal equinox, and
then remaining very nearly constant till the vernal equinox.

* These last two chapters are found written upon some folios
which have been added to the beginning of M6; but, though not
belonging to that MS. originally, they are still very old. The first
of these two chapters has not been found elsewhere ; it is an ela-
borate benediction, in which the writer calls down, upon some one,
a series of blessings from each of the thirty archangels and angels
whose names are given to the days of the Parsi month in the order
in which they here stand (compare the same names in Bund.
XXVII, 24).

* The meaning of the word padrég or p4drang (which occurs
also in §§ 12, 26, and appears to be a title) may be guessed from
the following passage in the Yadkar-i Zarfrén, or Vistasp-shah-
nfmak: Pavan har ragm va pAdrazm-i lak pirég va véh padrég
sem ydityQnt-ae, ‘in every attack and counter-attack of thine mayest
thou bring away the title of conqueror and good champion!’

5 The reading is uncertain.

[5] pd

402 SHAYAST LA-SHAYAST.

8. May Diné always secure! ¢hee the support of
the creator Adharmazd!

9. May the light of the sublime Atar6? hold thy
throne in heaven!

10. May Avan grant thee wealth from every
generous one!

11. May Khar hold thee without mystery aad
doubt among the great and ¢4y compeers (ham-
budik4n)!

12. May Méh give thee an assistant, who is the
assistant of champions!

13. May Tistar hold thee a traveller in the
countries of the seven regions!

14. Gésdrvan the archangel ® is the protection of
four-footed Jdeasts.

15. May Diné always remain for thee as the sup-
port of the creator Adharmazd !

16. May Mitré be thy judge, who shall wish thy
existence ¢o de vigorous!

17. May Srésh the righteous, the smiter of de-
mons, keep greed, wrath, and want ὁ far from thee! ~
may he destroy ¢hem, and may he not seize thee as
unjust !

18. May Rashnd be thy conductor " to the re-
splendent heaven!

1 This verb is doubtful; here and in ὃ 23 it is netrfin4d, ‘ may
she guard,’ but in § 15 it is ketrfin4d, ‘ may she remain.’

3 Barz Atard, ‘the sublime fire,’ seems to be a personification
of the fire Berezi-savang of Bund. XVII, 1, 3, the Supremely-
benefiting of SZS. ΧΙ, τ, 6.

5 She is usually called an angel. Either the verb is omitted in
this section, or it is not a blessing ; and the same may be said of
§§ 20, 25.

‘ These are the three fiends, As, Aeshm, and Nty4z (see Bund.
XXVIII, 15-17, 26, 27).

* It is very possible that the verb should be yehabfn§d,

CHAPTER XXII, 8--27. 403

19. May Fravardin give thee offspring, which
may .bear the name of ¢fy race!

20. Vahrdm the victorious is the stimulator of the
warlike.

21. May Ram, applauding the life of a praiser of
the persistent! lord, keep thee perfect (aspar), that
is, living three hundred years ?, undying and unde-
caying unto the end of ¢hy days!

22. May V4d bring thee peace® from the re-
splendent heaven!

23. May Diné always secure ¢hee the support of
the creator Adharmazd !

24. May Dind become thy guest in thy home and
dwelling!

25. Arshisang, the beautiful, is the resplendent
glory of the Kayd4ns.

26. May Ast4d be thy helper, who is the assistant
of champions!

27. May Asman bless thee with all skill and
wealth !

instead of yehevfin4d, in which case we should have ‘ give thee
a passport.’

1 The meaning of khvapar (Av. Av4para) is by no means
certain; it is an epithet of Adharmazd, angels, and spirits, and is
then often assumed to mean ‘protecting ;’ but it is also a term
applied to the earth and offspring ; perhaps ‘self-sustaining ’ would
suit both its etymology and its various applications best, but the root
par has many other meanings. :

3 That is, two great cycles. It is usual for the copyists of
Pahlavi MSS. to wish, in their colophons, that the persons for
whom the MSS. are written, whether themselves or others, may
retain the MSS. for a hundred and fifty years before leaving them
to their children; which period is mentioned because it is supposed
to constitute a great cycle of the moon and planets.

5 Written drfid instead of dri.

Dd2

404 SHAYAST LA-SHAYAST.

28. May Zamyda destroy for thee the demon and
fiend out of thy dwelling !

29. May Maraspend hold thee a throne in the
resplendent heaven !

30. May Aniran the immortal, with every kind of
all wealth, become thy desire! the horses of God
(yazd4n)! who shall come that he may go, and thou
mayest obtain a victory.

31. May destiny give thee a helper! he is the
guardian of the celestial sphere for all these arch-
angels whose names I have brought forward; may
he be thy helper a¢ all times, in every good work
and duty!

32. Homage to Srtt? the teacher! may he live
long! may he be prosperous z# the land! may ἀϊξ
be every pleasure and joy, azd every glory of the
Kay4ns, through the will of the persistent Adh-
armazd !

CuaPTeR XXIII.

o. In the name of God and the good creation be
health °!
1. Adharmazd is more creative, Vohiman is more

1 Both nouns are in the plural, and both verbs in the singular.
Anfran is a personification of Av. anaghra raoau, ‘the begin-
ningless lights,’ or fixed stars (which, however, are said to have
been created by Aflharmazd in Bund. II, 1), and these stars appear
to have been considered as horses of the angels (Bund. VI, 3,
SZS. VI, 1). There are several uncertain phrases in δὲ 30-32.

3 This would appear to be the name of the person to whom the
benediction is addressed, as it can hardly be meant for the ancient
hero Thrita, the Athrat of Bund. XXXI, 27, and the Srité of SZS.
XI, ro, note.

5. Two versions of this chapter, detailing the qualities of the

CHAPTER XXII, 28—XxIII, 4. 405

embellished 1, Ardavahist is more brilliant?, Shat-
vaird is more exalted *, Spendarmad is more fruit-
ful‘, Horvadad is moister, Amerédad is fatter “.
2. Din-pa-Ataré is just like Adharmazd’, Ataré is
hotter *, Avan is more golden®, Khar is more obser- .
vant?®, Mah is more protective 11, Tir is more liberal,
Gés is swifter!*, 3. Din’’-pa-Mitré is just like Afh-
armazd, Mitrd is more judicial, Srésh is more
vigorous, Rashn is more just, Fravardin is more
powerful, Vahram is more victorious, Ram is more
pleasing, Vad is more fragrant. 4. Din-pa-Diné is
just like Adharmazd, Diné is more valuable, Ard"
is more beautiful, Astad is purer, Asm4n is more
lofty, Zamy4d is more conclusive, Maraspend is more

thirty angels and archangels, are extant; one in M6, which has
lost §§ 3-5, and the other in a very old MS. in the library of the
high-priest of the Parsis at Bombay. This latter, being complete,
is here taken as the text, while the variations of M6, which occur
in nearly every epithet, are given in the notes. Which version is
the oldest can hardly be ascertained with certainty from the state
of the MSS. M6 omits this opening benediction.

1 M6 has ‘ more nimble.’

2 M6 has ‘more discriminative.’

5 M6 has ‘more active.’

4 M6 has ‘more complete.’

5 M6 has ‘ fatter.’

4 M6 has ‘ more fruitful.’

7 M6 has ‘ Diné is more desirous.’

* M6 has ‘more heating.’

® Referring perhaps to the golden channels (Bund. XIII, 4, 5)
through which the water of Arédvivsir (a title of the angel Avan,
‘ waters’) is supposed to flow. M6 has ‘more glittering.’

Ὁ M6 has ‘more embellished.’

" Μό has varp4ntar, the meaning of which is uncertain.

" M6 has ‘ more listening.’

1 The version in M6 ends here; the next folio being lost.

" The same as Arshisang (see Bund. XXII, 4).

406 SHAYAST LA-SHAYAST.

conveying the religion, Antran is the extreme of
exertion and listening '.
5. May it be completed in peace and pleasure !

1 The reading of both these nouns is uncertain. The days of
the Parsi month, which bear the names of these thirty angels, are
divided, it will be observed, into four nearly equal divisions, re-
sembling weeks, which are here separated in §§ 1-4. The first
weekly period begins with a day dedicated to Afharmazd, and
called by his own name ; and each of the three other weekly periods
also begins with a day dedicated to Adharmazd, but called by the
name of Din, ‘ religion,’ with the name of the following day added
as a cognomen. The first week, therefore, consists of the day
Afiharmazd followed by six days named after the six archangels
respectively (see Bund. I, 23, 26). The second week consists of
the day Din-with-Atar6 followed by six days named after the
angels of fire, waters, the sun, the moon, Mercury, and the primeval
ox. The third week consists of the day Din-with-Mitré fol-
lowed by seven days named after the angels of solar light, obe-
dience, and justice, the guardian spirits, and the angels of victory,
pleasure, and wind. And the fourth week consists of the day Din-
with-Din6 followed by seven days named after the angels of religion,
righteousness, rectitude, the sky, the earth, the liturgy, and the
fixed stars.

INDEX.

OBSERVATIONS.

1, The references in this index are to the pages of the introduction,
and to the chapters and sections of the translations; the chapters being
denoted by the larger ciphers.

2. References to passages which contain special information are given
in parentheses.

3. Though different forms of the same name may occur in the trans-
lations, only one form is usually given in the index, to which the refer-
ences to all forms are attached ; except when the forms differ so much
as to require to be widely separated in the index.

4. Pahlavi forms are always given in preference to Pazand and Per-
sian, when only one is mentioned; but where only a Pazand form occurs
it is printed in italics, as Pazand orthography is usually corrupt. In all
such italicised names any letters, which would elsewhere be italic, are
printed in roman type.

5. Abbreviations used are :—Av. for Avesta word; Bd. for Bundahis ;
Byt. for Bahman Yast; ch. for chapter of Visparad; com. for com-
mentator and commentary; Gug. for Gugarati; Huz. for Huzvaris;
Int. for Introduction ; lun. man, for lunar mansion ; m. for mountain ;
meas. for measure; ἢ for foot-note; Pahl. for Pahlavi; Paz. for
Pazand; Pers. for Persian; r. for river; Sl. for Shayast 14-shayast ;
trans. for translation; wt. for weight ; zod. for zodiacal constellation ;
Zs. for Selections of Zid-sparam.

INDEX.

ABAN, angel, Byt. 2, 59n. See
Avan.

Ab-istadah lake, Bd. 22, 5n.

Ablution, Byt. 2, 36; Sl. 2, (52,)
108; 8, 10, 12; 8, 18, 22; 12,
22, 24.

— seat, Byt. 2, (36;) 81.10, 5. —
tank, Sl. 10, 5. — vessel, 8].
3, 12.

Abode of fires, 8]. 8, 5; 20, 1, 8, 9.

Abtin, man, Bd. 81, 7 n.

Achzmenians, Byt. 2, 17n.

Adar, angel, Byt. 2, 59n. See Ataré.
Adarbigan, land, Bd. 20, 13 n, 25 n;
22, 2n; 25, 4n; 29, tan.

Ad-fravakhshya ha, 8]. 18, 29.
Ad-ma-yava ha, $1.18, 33.
Adopted son, 8]. 12, 14.
Ad-ta-vakhshy4 ha, 5]. 18, 4, 14.

Aéshm, demon, Bd. 19, 33n; 28,.

(15-17,) 20; 80, 29; Byt.1, 5n;

2, 36n; S118, 43; 18,1, 3.
Afarg, com., Sl. 1, (33) 2, 2, 64, 73,

88, 115,123n; 5, 5,6; 10, 39n.
Afghanistan, Bd. 12, 22n; 20, 17n.
Atrasiyab, king, Bd. 81, 14, 17 n,

_. Ign.

Afrin, ritual, SI. 18, 43 n; 19, 3.

Afringan, rite, $1.10, 34n; 17, 5n;
18, 4n.

Afrébag-vindad, man, Bd. 38, 6, 8.

Agdimasvak, man, Bd. 81, 23.

Agerept sin, SI. 1, 1, 2; 11,1, 2;
16, 2, 5.

Aghrérad, man, Bd. 29, 5; 81, 15,
20-22.

Aharman, origin of evil, Bd. 1, 3, 7,
8, 20, 23, 27; 2,11; Zs. 1, 2-4,
6, 8-11, 17, 20, 24, 25; Wor-
shipped by Dahak, Bd. 20, 23;
nature of, Bd. 28, 1-6, 46, 48;
by whom served, Bd. 28, 21;
differs sometimes from the evil
spirit, Bd. 28, 4on; 80, 30;
his attack on creation, Zs. 1,
27; 2, 1-6, 11; 4, 1-5, 10; 5,
1, 3, 53 6, 1, 23; 7, 1,12; 8,

1,6; 9,1, 243 10, 13 11, τ;
defeated by religion, Byt. 2, 16,
20; Sl. 15, 6; his future evil-
doings, Byt. 2, 40, 62; 8, 55,
56; his advice, Sl. 18, 1, 2, 4.
See Evil spirit.

Ahasuerus, Byt. 2, 17 n.

AhG@-ad-paiti ha, SI. 18, a1.

Ahunavaiti gatha, 5]. 18, an, 4, 6-15,
51.

Ahunavar, Bd. 1, 21, 22; Zs. 1, 123
11, ron; Si. 10, 5n, 25, 26;
12, 19, 32n; 18, 2n; text and
trans., Bd. 1, 21 ἢ; com., Zs.
1, 13-19.

Ahy4-thw4-athr6 ha, 5]. 18, 17.

Ahya-yasa ha, 8]. 18, 4, 12, 14, 50.

Aibisrfitém gah, Bd. 285, 9.

Aighash, demon, Bd. 28, 33; 81,

51.

Afrak, man, Bd. 81, 14.

Airak m., Bd. 12, 2, 12.

Airan-vég, land, Bd. 12, 25; 14, 4;
20, 13, 32; 25, τι; 29, (4, 5,
12;) 82, 3; Zs. 9, 8.

Airi&, prince, Bd. 81, (9, 10,) 12, 143
82, τη; 84, 6; SI. 10, 28n.

Airiz-rasp, chief, Bd. 29, 1.

Airman, angel, Bd. 80, 19 n.

Airya, tribe, Bd. 81, gn.

Airyak, man, Bd. 82, 1 n.

Airyamana hi, Sl. 18, 47.

Aitbritak, man, Bd. $2, τη.

Aiwisrfthrema gah, Bd. 25, 9n; SI.
17, 5 ἡ.

Akandgar, king, Byt. 2, 19.

Akat4sh, demon, Bd. 28, 20.

Akbéshir τ.) Bd. 20, 7, 18.

Akéman, demon, Bd. 1, 24, 27; 28,
7; 80, 29; Zs. 9, 6.

Albfrz m., Bd. 5, 3-5; 7, 15n; 8,
2, 5; 12, (1-4,) 7n, 8,9; 18, 1,
4; 10,15; 20,1, 4,8; 24, 28;
Zs. 6, 16, 20, 21; 7, 1, 577+

Alexander the Great, Int. 9, 11, 12,
16; Bd. 84, 8; Byt. 2, 19n;
8, 34.

410

PAHLAVI TEXTS.

Almsgiving never excessive, Sl. 10,
23; 12, 16.

Alvand m., Bd. 19, 3.

Ambergris, origin of, Bd. 19, 12.

Amerdad, angel, Byt. 2, 59 n.

Amerédad, angel, Bd. 1, 26; 9, 2;
27, 24; 30, 29; Zs. 8,1; Byt.
8, 29; SI. 9, 8; 18, 14; 15, 3,

5,25, 29; 32,7; 28,1; month,

Bd. 25, 20.
Ami r., Bd. 20, 8.
AmG r., Bd. 20, 8n, 28n.
Amfl, town, Bd. 20, 27n.
Anahid, planet, Bd. 5, 1; angel, Bd.

82, 8. See Abin, Avan.
Anfhita, angel, Bd. 19, rn; SI. 11,
48.

Ananghad, man, Bd. 82, rn.

Anastokh, man, Bd. 81, 9.

Andar, demon, Bd. 1, 27; 28, (8,)
10; 80, 29. See Indar.

Anér, land, Bd. 15, 29.

Angels, Bd. 15, 13; 30, 28; Zs. 1, 0;
Byt. 8, 31; 5]. 7, 73 8, 4; 12,
243 18, 8n, 30; fight with de-
mons, Bd. 8, 26; 6, 1; their
flowers, Bd. 27, 24; prayers
and offerings to them, SI. 9, 10-
123 11, 4; 12, 8-10; their gifts,
Sl. 22, 8-30; their qualities, Sl.
23, 2-4.

Angra-mainyu, Bd. 1, rn, 3n; 28,
In.

Animals, origin and classes, Bd. 10,
3; 14, 3-31; Zs. 9, 1, 7-24;
chiefs of, Bd. 24, 2-13; eating
dead matter, Sl. 2, 109-111;
not to be killed, SI. 10, 8, 9.

Aniran, angel, Bd. 27, 24; Sl. 22,
30; 38, 4; day, Bd. 25, 7.

Anquetil Duperron, Int. 24, 25, 28.

Antares, star, Bd, 2, 7n; 81]. 14,

58}.

Aoiwra, Av., Bd. 81, 6 πη.

Aoshnara, man, Bd. 81, 3 n.

Apaésh, demon, Bd. 7, 8, το, 12; 28,
(393) Zs. 6, 9, 11, 13.

Aparsén m., Bd. 12, 2, (9,) 12-14,
21, 22, 29, 30, 31n; 20, 16, 17,
21, 22; 24, 28; Zs. 7, 7.

Ape, origin of, Bd. 28, 1; pollutes,
SI. 2, 61.

Apostasy, Sl. 17, 7.

Apostate, Byt. 8, 56, 57; SI. 9, 3.

Aquarius, Bd. 3, 2; Byt. 8, r1n3
8]. 21, 2.

Arabic, Int. 14.

Arabs, Bd. 15, 28; 23, 3; 29,4;
34, on, 9; Byt. 8, 9, 51.

Arag lake, Bd. 19, 15.

—r., Bd. 7, 15, 173 20, (1, 3-8,)
gn, 22n, 28n; 21, 3; 24, 26;
Zs. 6, 20n; Byt. 8, 17 n.

Araidar, man, Bd. 82, rn.

Aral sea, Bd. 19, 15n; 20, 20n; 23,
4.

Arang r., Bd. 20, 8n; Zs. 6, 200;
Byt. 8, 5n.

anes Biradan, man, Bd. $8, 7.

Arask, demon, Bd. 28, 14, 16.

Arast, demon, Bd. 28, 32.

Ar4sti, man, Bd. 82, 2; 38, r.

Arawisanasp, man, Bd. 81, 23.

Araxes r., Bd. 20, 8n, 13n, 220,
28n; Zs. 6, 20n; Byt. 8, 5n.

Archangels, Bd. 1, (26n;) 2,9; 8, 2,
4; 30, 23; Byt.1,0; 2, 64; 3,
9, 31; Sl. 18, 8, 24, 46; 18, 4;
22, 31; their flowers, Bd. 27, 24;
subdue demons, Bd. 80, 29;
ες and offerings to them,

yt. 8, 28, 37; SI.9, το; 11, 4;

19,7; 20,1; means of serving
them, SI. 15, 1-30; their gifts,
Sl. 22, 1-7; their qualities, SI.

23, 1.

Arch-fiends, Bd. 8, 2; 28, 1-13; 30,
29; Sl. 10, 4n; 12, 110.

Ard, angel, Bd. 22, 4n; 27, 24; SI.
23, 4. See Arshisang.

Arda-fravash, angel, Byt. 2, 59}.

Ardai-fravard, angel, SI. 11, 4.

Ardakhshir-i Kai, king, Bd. 81, 29n;
Byt. 1, 5; 2, 17.

Ardakhshifr-i Papakan, Int. 11, 19;
Bd. 81, 30n; Byt. 2, 18.

Ardavahist, angel, Bd. 1, 26; 81, 38;
Sl. 11, 4n; 18, 143 15, 3, 5, 13,
13; 22, 3; 28, 1; month, Bd.
25, 20. See Ashavahist.

Ardavan, king, Bd. $1, 30n.

Arda-Viraf, man, Sl. 21, on.

Ardibahist, angel, Byt. 2, 59n. See
Ardavahist.

Aredhé-manusha m., Bd. 12, ron.

Aredfis sin, SI.1, 1,23 7,30; 11,1)
2; 16,4, 5.

Arédvivstr, angel, SI. 11, 4; 28, 2n;
water, Bd. 7, 15n; 18,5; 18,
I, 3,10; 21,4n; 24, 17, 26;
27, 4; Zs. 6, 18.

Arezfir m., Bd. 8, 2n; 12, 2, (83)

INDEX.

Byt. 8, 2an; Sl. 10,7n; 18,

19.

Arezfir-bfim m., Bd. 12, 2, 16.

Argasp, king, Bd. 12, 32; Byt. 2,
49n; 3, 9.

Aries, Bd. 2, 2; 5, 6; 7, 2; 25, 21;
SI. 21, 2.

Aris, prince, Bd. 81, 25n.

Ariz, fish, Bd. 14, 26; 18, 5; 24,13.

Armaiti, angel, Bd. 15, 6n. See
Spendarmad.

Armenia, Bd. 20, ron.

Armést, SI. 2, (98n;) 6, 1.

Armin, prince, Bd. 81, 25n.

Arnig-bareda, woman, Bd. 82, 7n.

Arsaces I, Byt. 2, rgn.

Arsacidans, Int. 11. See Askanians.

Arshisang, angel, Bd. 22, 4; 27,
24n; 81. 22,25; 28, 4n. See
Ard.

Artakhshatar son of Papak, Bd. 81,
30; Byt.2, 18n; — the Kay4n,
Bd. 31, 30; 34,8n. See Ar-
dakhshir.

Artaxerxes Longimanus, Bd. 84, 8n;
Byt. 2, 17n.

— Mnemon, Bd. 84, 8n; Byt. 2,

17m,

— Ochus, Bd. 84, 8n.

Arfim, land, Bd. 12, 16; 18, 153; 15,
29; 20, το; SI. 6, 7n.

Arvand r., Zs. 6, (20;) Byt. 8, 5, 21,
38.

Arzah, region, Bd. 5, 8,9; 11, 3;
28,1; Byt. 3, 47.

Asam, man, Bd. 29, 5.

Ashdard τι, Bd. 20, 20.

Ashdshagabad, man, Bd. 29, τ.

Ashavahist, angel, Bd. 27, 24; 80,
29; Sl.11, 4. See Ardavahist.

Ashavanghu, man, Bd. 29, rn.

Ashavazd, man, Bd, 29, 6.

Ashem -Ahurem-mazdim ch., SI.

18, 5.

Ashem-vohfi, Byt. 3, 59; SI. 3, 35;
4,14; δ, 2, 5,73 10, 5n, 24,
35; 12, 21, 32; 18,1; 19,5;
text and trans., Bd. 20, 2.

Ashévahist, man, Bd. 88, 11.

Ashozust, bird, Bd. 19, 19.

Asia Minor, Bd. 18, 15n.

Ask, king, Byt. 2, rgn.

Askanians, Bd. 81, 30n; 34,9; Byt.
2,19. See Arsacidans.

Askarfim nask, Sl. 10, 25n.
Sakadfim.

See

41|

Asmin, angel, Bd. 27, 24; SI. 22,
27; 28, 4.

Asnavand m., Bd. 12, 2, (26;) 17, 73
Zs. 11, 9.

Asparég m., Bd. 12, 29, 36.

Asparfim nask, Sl. 10, 21n.
Hfsparam.

Aspengargak, demon, Bd. 7, 12; 28,
39. See Spéngargak.

Aspikan, Bd. 82, rn.

Aspiyan, Bd. 81, 4,7, 8.

Assaults, Sl. 1, rn, an.

Assyrians, Int. 12, 13; Byt. 3, 5.

Astad, angel, Bd. 27, 24; Byt. 2,
59n; 8, 32; SI.17, 4,5n; 22,
26; 23, 4.

— yast, Byt. 1, 6.

Astaothwanem hi, SI. 18, 1.

Astarabad, town, Bd. 12, 32n.

Ast6-vidad, demon, Bd. 3, 21, 22;
28, 35; Zs. 4, 4.

Astuyé ha, Sl. 13, r.

Asfirik, man, Bd. 81, 19.

Asfristén, land, Bd. 81, 39; Byt.

See

3, 5.

Asvast lake, Bd. 22, 1, 7.

Asvini, lun. man., Bd. 2, 3n.

Atareméa ch., SI. 18, 26.

Atar6, angel, Bd. 27, 24; Sl. 22, 9;
28, 2; day, Bd. 25, τι.

— Afiharmazd, com., SI. 1, 3.

— béndak, man, Bd. 38, 1.

— dad, man, Bd. 38, 3.

— frdbag, man, Byt.1, 7; Sl. 1, 3n.

— — nésai, com., Sl. 1, 3.

— Mitré, man, Byt. 1, 7.

— pad, man, Byt. 1, 7.

— — i Dad-farukh, com., SI. 1, 4n.

— — i Miraspendan, priest, Bd. 33,
3, 113 Byt.1,1n; 2,18; SI.
8, 23; 10, 28n, 40; 15, 16.

— — i ZaratGst4n, priest, Zs. 1, r9n;
Sl. 8, (10.) :

— patakan, land, Bd. 12, 26; 20,
13M, 23, 25; 22, 2; 29, 12;
Zs. 11,9; Byt.1, 7.

— tarsah, man, Bd. 81, 29.

Atas nyayis, S1.7, 4n; 20, rn.

— i Vahram, see Vahram fire.

Atbrat, man, Bd. 31, 27; Si. 22,

32Π.

Athwya, man, Bd. 81, 4n.

Atonement for sin, SI. 8, 1n, 4n, 13,
15, 16, 19, 20, 23.

Atrat, man, Bd. 81, 27n.

A@harmazd, Zs. 6,10; Byt. 3, 64;

412

PAHLAVI TEXTS.

Sl. 8, 13, 21, 23; 10, 29; 12,
28; 13, 8; 18,4; 20, 11, 18;
22, 32; the creator, Bd. 1, 0-3,
6-12, 23, 25, 28; 8,1; 7, 153
18, 5; 16, 3, 4, 6, 7, 23; 17, 1,
3; 18, 3, 5; 19, 9, 10, 36; 20,
1, 5,6; 21, 3; 24, 25, 26; 28,
1-3, 17; Zs.1, 0, 20, 23, 24; 2,
7, 8; 10, 4, 5; Byt. 1, 0; SI.
10, 28n; 18, 2; 14, 4; 18,1;
22, 8, 15, 23; contends with
; Aharman, Bd. 1, 13, 15-18,
20-22; 3, 2, 4,6, 18,19, 21; 4,
2-4; 6, 2,4; 7,9; Zs. 1, 2,4,
7, 9,113 8,1, 2; 4, 3,10; 5,
1; instituted rites, Bd. 2, 9;
chief of spirits, Bd. 24, rn; SI.
11, 4n; archangel, Bd. 37, 24;
Sl. 13, 14; 15, 5, 7, 8; 22, 1;
28, 1; religion of, Bd. 28, 4,5;
talks with Zaratfist, Bd. 80, 4,
5; Zs. 11, ron; Byt. 1, 1-5;
2, 1-63; 3, 1-62; 5]. 9, 8, 14;
10, 26; 12, 29, 32; 165, 1-30;
17, 1-6, 8, 11-14; worshipped,
Bd. 30, 23, 28; Zs. 10, 1;
Byt. 2, 64; 8, 28, 37; SI. 18,
18, 24, 32, 46; arranges the fu-
ture existence, Bd. 30, 24, 27,
( 29, 30, 323; his nature, Zs. 1,
13-17; δ, 4; Sl. 28,1-4; fore-
tells future events, Byt. 1, 3-5;
2, 15-22, 24-63; 8, 1-62.
AGharmazd day, Bd. 8, 12; 25, 7,
10, 133 Zs. 2, τ.
— king, Bd. 38, 2.
— planet, Bd. 5,1; Zs. 4, 7.
Aurvadasp, man, Bd. 82, 1.
Aurvad-aspa, king, Bd. $1, 28n.
Afirvakhsh, man, Bd. 81, 26.
A(rvatad-nar, man, Bd. 32, 5, 6, 7n.
Afirvazist fire, Zs. 11, 1, 4. See
Urvazist.
A(ishabin gah, Bd. 365, 9.
Afishbam, man, Bd. 81, 33, 34.
Afishdastar m., Bd. 12, 2, 15.
Afsindém m., Bd. 12, 2, 6; 18, 5;
18, 11n.
Ats6frid, rite, Byt. 2, 45; SI. 18,

30.
A(spésin, man, Bd. 289, 1.

A@stivat gatha, Sl. 10, 6. See
Ustavaiti.
Afistéfrid, rite, 851. 12, το. See

Yast6frid.
A@izav, man, Bd. 81, 28.

Afizérin gah, Bd. 25, 9, 10; SI. 7,
tn; 31, 4, 5.

Afiz6b6, king, Bd. 31, 23, 24, 35;
34, 6n; SI. 10, 28n.

Afizvarak, man, Bd. 31, 41n.

Avad-mizdem ch., 85]. 18, 48.

Avan, angel, Bd. 27, 24; Sl. 28, το;
23, 2; day, Sl. 11, 4n; month,
Bd. 25, 7, 10, 20; Byt. 8, 16;
8|. 11, 4n. See Ab§n.

Avardad, month, Bd, 25, 20n. See

Φ Horvadad.

Avarethrabau, man, SI. 10, 28n.

Avarnak, man, Bd. 81, 37, 38.

Avar-shatr6, land, Bd. 81, 37, 38.

Avdem, lun. man., Bd. 2, 3.

Avésar, lun, man., Bd. 2, 3.

Avesta, Int. 9, (10,) 54, 55, 58)
70-72; Bd. 14, 26; 19, 16, 19;
Byt. 8, 45n; Sl. 18, 15 n;
— texts, Int. 10, 11, 22, 24, 43,
47, 52, 53, 67, 68; Sl. 6, rn;
—and Zand, Int. 10; SL 10,
25, 29; — letters, Int. 15, 16,
31, 66; — MSS., Int.a1, 27-29,
48, 57, 66; referred to, Bd. 14,
2; Sl. 1,153 2, 55,97, 118; 9,
8; 15, 1; 17, 8, 9; words
quoted, SI. 5, 2, 5,7; 7,8; 9,
12; 10, 37; 18, 1, 4-14, 16-26,
28-36, 38-40, 42, 45-515 pas-
sages quoted, 81]. 8, 22; 11, 6;
18, 6, 8, 43; prayers, Sl. 9, 9,
10; 10, 5, 19, 26n; 14, 2, 3;
19, 14.

Avi-apam ch., 8]. 18, 40.

Avéirist sin, Sl.1, 1,2; 11, 1,2; 16,

3, 5.

Avrak, lun. man., Bd. 2, 33; 7, 13
Zs. 6, 1.

Ayanghad, man, Bd. 82, rn.

Ayazem, man, Bd. 89, 1.

Az, demon, Bd. 28, 27, 28; 30, 30;

_ 8. 22, 170. .

Azad-mard, com., SI. 1, 4n.

Azané, man, Byt. 2, 3n.

Az-i Dahak, king, Bd. 28, 2; 28, 8;
31, (6n,) 7n; Zs. 8, το; Byt.
2, 62; 8, 52n, 56-58, 60; SI.
20, 18. See Bévarasp and
Dahak.

Bactria, Bd. 15, 29n; 20, gn.
Bactrian, Byt. 8, 17n.
Bad, angel, Byt. 2, 59n. See Vad.
Badghés, land, Bd. 12, 19.

INDEX.

413

Bagh nask, SI. 10, 26.

Baghan yast, 8]. 18, rn, gn.
Bagh.

Bag-yasné nask, 8]. 19, 17.

Bahak, man, Bd. 88, 1, 2, 6, 8.

Bahak, man, Bd. 38, 3.

Bahman, angel, Byt. 2, 59n; king,
Bd. 81, a9n; Byt.2,17n. See
Vohfiman.

— Pfingyah, SI. 19, rn.

— yast, Byt. 3, 11n; contents, Int.
50-52; age, Int. 53-56; MSS.,
Int. 56; Pz. version, Int. 57;
Pers. version, Int. 57-59; Ger-
man trans., Int. 59.

Bahram, angel, Byt. 2, 59n; king,
Byt. 8, 14n; — fire, Zs. 11, 6.
See Vahram.

— Képin, man, Byt. 8, 14n.

Bak4n yast6 nask, S].12,17n. See
Bag-yasné.

Bakht-afrid, com., Byt. 1, 7; SI. 1,
4n; 20,11.

Bakhtiyari m., Bd. 12, 4on.

Bakht-tan m., Bd. 12, 40.

Baké nask, SI.10, 26n. See Bagh.

Bakyir m., Bd. 12, 2, 20.

Balkh, town, Bd. 24, 15n; Byt. 8,
17n; river, Bd. 12, 9n; 20, 7,
gn, 22.

Bambé, land, Byt. 8, 17.

Bamdad, man, Byt. 1, 6; 2, 21.

Bami, town, Byt. 8, 17n.

Bamikan, town, Bd. 20, 22.

Bamiy4n, Bd. 80, 22n; Byt. 8, r7n.

Bamm, town, Byt. 8, 17n.

Bareshniim, rite, Byt. 2, 36; SI. 2,
(6,) 60n, 65n, 70; 8, 24; 10,
ron, r2n; 12, aan, 24n, 25n,
26n; 17, 5n.

Bares6m, see Sacred twigs.

Baresémdan, see Sacred twig-stand.

Barmiayfn, man, Bd. 81, 8.

Baréshand Afiharmazd, com., SI. 1,

4n.

BarzG Qiyamu-d-din, Zs. 9, rn.

Baungha, man, Bd. 38, 1 n.

Bayak, demon, Bd. 81, 6.

Baz, Sl. 8, 6n. See Inward prayer.

Bazai sin, Sl. 1,1, 2; 11,1, 23 16, 5.

Bazdyvana sea, Bd. 24, 33.

Bear, origin of, Bd. 28, 1.

Beating the innocent, SI. 10, 17.

Beh-afrin, woman, Bd. 81, 30 n.

Beneficent spirit, Zs. 1, 0; SI. 18,
28, 35, 36.

See

Berezi-savang fire, Bd. 17, 1,3; Zs.
lin.
Besn, lun. man., Bd. 2, 3.
Best existence, SI. 6, 3; 10, 26; 12,
2; 16,11. See Garédman.
Bévarasp, Bd. 12, 31; 29,9; Byt.
8, 3n, 55, 56n. See Az-i Dah&ak.

Birds, classification, Bd. 10, 4; 14,
11, 23-25; Zs. 8, 9-15, 23;
— of prey, Bd. 14, 30; chiefs
of, Bd. 24, 11, 29; destroy Na-
ss, Sl. 2, 5; not to be killed,
8]. 10, 9.

Bis herb, Bd. 14, 22; 27,1; Zs. 9,
22.

Bisan, Bd. 12, 35.

Bitak, man, Bd. 81, 14.

Bivandangha, man, Bd. 29, rn.

Bodily refuse, Byt. 2, 36; SI. 2,
(30n;) 15, 26.

B6éd6zéd sin, Sl. 2, 39 n.

Bombay, Byt. 8, 17 n; SI. 3, 6n.

Bé6r-t6ra, man, Bd. 31, 7.

Bradarvakhsh, man, Byt. 2, 3 n.

Bradr6k-résh, man, Byt. 2, 3 n.

Bradréyisnd, man, Byt. 2, 3 ἢ.

Brazen age, Byt. 2, 18.

Buddha, Bd. 28, 34 n.

Buddhists, Bd. 20, 22 n.

Bukhar, land, Byt. 8, 17.

Bukharans, Byt. 8, 17.

Bull's urine (g6mész), Sl. 2, 67, 92,
98, 105, 112, 113; 8, 13, 21,
22, 25; 10, 39; 12, 24, 27.

Bumyé m., Bd. 12, 16 n.

Bunda, lun. man., Bd. 9, 3.

Bundahis, Int. 22; contents, Int.
a3, 24; MSS., Int. 24-41; Av.
original, Int. 24, 43; Zs. 9, rn,
16n; French trans., Int. a4,
a5; German trans., Int. 25, 26;
Gug. trans., Int. 43-45; Paz.
version, Int. 30, 31; longer text,
Int. 32-41; contents of long
text, Int. 35-37; extent of
texts, Int. 34, 35, 41; age, Int.
41-43; Zs. 10, 5n. See also
Sad-dar.

Bfirg, angel, Bd. 7, 3; 10, 15; Zs.

9 3.
Burying the dead, SI. 2, 9; 18, το.
BGrzin-Mitr6 fire, Bd. 12, 18, 34;
17, 7n, 8; Zs. 6, 22; 11, 8-10;
Byt. 8, 30, 37, 40.
Bfishasp, demoness, Bd. 28, 26; Sl.
18, 43.

414

Bit, demon, Bd. 28, 34.
Butter, see Sacred butter.

Cake, see Sacred cake.

Cancer, Bd. 3, 2; 5, 6; 7, 1, 2;
34,2; Zs. 4, 8; 6,1, 2; SI. 21,
2, 5.

Capricornus, Bd. 2, 2; 5, 6; 84,
gn; Zs. 4, 10; Byt. 8, 110;
SI, 21, 2, 7, 8.

Carriers of the dead, single, SI. 2,
84, 106, 108; one with a dog,
Sl. 2, 7; two, Sl. 2, 6-8, 84, 85;
four, Sl. 2, 6n; 10, το.

Caspian sea, Bd. 18, 15n; 15, 28n,
29n; 17, 5n; 19, 15n; 20,
8n, 24n, 27n; 22, 4n; $1, 21
n; Byt. 2, 63n; 8, 19 ἢ.

Ceremonial (yazisn), Byt. 2, 37; 8,
373 SI. 8, 35n; δ, 3; 8,4; 9,
5,11; 18, 25; 19, 8.

Ceremonies, Sl, 2, 38; 12, 31; —
after a death, SI. 6, 3, 4; 8,6n;
12, 5, 31; 17, 2-6; — of nine
nights, SI]. 12, 26 n; see Baresh-
nim.

Ch in Oriental words is printed K.

Chaldzo-Pahlavi, Int. 19-21.

Chaldee, Int. 14, 19.

Chapter (ha), Sl. 10, 6n; 18,1, 5, 6,

31, 34-

Chiefs of creation, Bd. 24, 1-24, 28,
29; spiritual, Bd. 29, 1, 2, 5.

Chieftainships, spiritual, Bd. 29, 1;
8]. 18, 29 ; temporal, SI. 18, 11,
15, 34, 41, 44; 19, 5.

Childbirth, S]. 10, 15; 12, 7.

Children, advantage of, SI. 10, 22;
12, 15; illegitimate, 851. 10, 21;
12, 14.

China, Bd. 81, 3 n.

Christian, Byt. 2, 19n; 8, 3; SI.

6, 7.

Christianity, Byt. 2, 19 n; 8, 3n.

Chronology of Iran, Bd. 84, 1-9.

Classes of people, SI. 18, 9, 15, 34.

Clothing corpses, Sl. 3, 9, 95; 10,
40; 12,4; — for spirits, Bd.
30, 28; SI.17, 4, 5 0; purifying,
8]. 2, 95, 97-99.

Commentary, see Zand.

Commentators, 8]. 1, 3, 4; quoted,
Byt. 1, 7; 8, 3, 16; Sl. 2, 1, a,
6, 11, 12, 39) 44, 56, 57, 64, 73,
74, 80-82, 86, 88, 89, 107, 115,
118, 119; 8, 13; 5, 5,6; 8,

PAHLAVI TEXTS.

4-6; 8, 13, 17, 18, 23; 10, 40;
14, 5; 20, 11.

Confession of sin, SI. 8, 2, 4 n, (8-10.)

Conflicts of evil, with the sky, Bd.
6, 1-4; Zs. 5, 1-5; with water,
Bd. 7, 1-13; Zs. 6, 1-23; with
the earth, Bd. 8, 1-5; Zs. 7, 1-
12; with plants, Bd. 9, 1-6;
Zs. 8, 1-6; with animals, Bd.
10, 1-4; Zs. 9, 1-24; with man,
Zs. 10, 1-6; with fire, Zs. 1,
I-10.

Constantinople, Int. 12.

Consulting the good, SI. 10, 28.

Contagion, Sl. 2, 59, (60.)

Copper age, Byt. 2, 19.

Corpse, carrying, 5]. 2, 6-11, 83-953
10, 10, 33; lowering, Sl. 2, 23-
29; moving, SI. 2, 63, 65, 66,
68-71; thrown into water, Sl.
2, 76-78; 9, 7; bringing out of
water, Sl. 2, 79-94; in rain, SI.
2,9, 10, 94; clothing for, SL
2, 9, 95; 10, 40; 12,4. See
also Pollution.

Corpse chamber, Byt. 2, 36.

Creation of prototypes, Bd. 1, 8;
Zs. 1, 5; of archangels, Bd.
1, 23, 26; of the world, Bd. 1,
25, 28; Zs. 1, 20; of demons,
Bd. 1, 10, 24, 27; of time, Zs.
1, 24.

Crowing of a hen, SI. 10, 30.

Cyrus, Int. 9; Bd. 84, 8n.

Dabistan, book, Byt. 1, 1 ἢ.
Dadak nask, SI. 12, 4n.
Dadakih-i Ash6vahist6, man, Bd. 38,

Io.

D&d-arda, man, Bd. 83, 3.

Dad-Afiharmazd, com., Byt. 1,7; 8, .
16; Sl.1, qn.

Did-farukh, com., 5]. 1, 4n.

Dadgun, man, 8]. 1, 4 n.

DAaditrad, man, Bd. 88, 3.

Dadistan-i dinik, book, Int. 32, 33,
46, 47; Bd. 15, 22n; 29, 5n,
6n; author of, Bd. 38, ron,
Irn.

Dad-i veh, com., SI. 1, 4 n.

Dahak, king, Bd. 17, 5; 20, 23;
29, 9; 30, 16; 81, 5-7; 34, 5;
Byt. 3, 34; 51.10, 28n. See
Az-i Dahak.

Dah-hémiast, rite, Byt. 2, 59 n.

Dahman afringan, $1.18, 43; 17, §n.

INDEX. 415

Dai, land, Bd. 16, 29.

Daitik m., see Kakad-i Daitik.

—r., Bd. 20, 7,13, 23n; 24, 14;
29, 5n; Zs. &, 6.

Dakhma, Byt. 2, 36n; SI. 3, (6,)
gn, ron, 11, 75n. See De-
pository for the dead.

D&maghin, town, Bd. 20, 18n; 29,

14η.

Damdad nask, Int. 24, 48; Zs. 9,
(1,) τό; 81]. 10, 22; 12, 5.

Damnak, man, Bd. 81, 36, 39.

Daraga r., Bd. 20, 7, 32; 24, 15.

Darai, king, Bd. 83, 2; 34, 8.

Dargim r., Bd. 20, 7, 14.

Darius Codomannus, Int. 24; Bd.

Sn.

— Hystaspes, Int. 9.

Darspét m., Bd. 12, 2, 20 n.

Dashtanist4n, SI. 2,75; 8, 4 ἢ, (6 n,)
11 ἢ.

Dast4n, man, Bd. 81, 37.

Dastfr, Bd. 19, 36. See High-
priest.

Davad m., Bd. 12, 29, 30.

Davans, man, 8]. 12, 29.

Dayrid r., Bd. 20, 26 n.

Days, lengths of, Bd. 25, 3-6 ; names
of angels applied to them, Bd.
27, 243; Sl. 22, 1-30; 28, 1-4.

Dead matter, Byt. 3, 36; Sl. 3,
(30 π,) 32, 35, 63, 73, 77) 78,
102, 104-107, 109-112; 10, 12,
20; 12, 13.

Deaf and dumb, 8]. δ, 7; 8, 1.

Deana m., Bd. 12, 30 n.

Death, accidental, 8]. 10, 32; on a
bedstead, SI. 2, 13; 17, 14; on
a bridge, 85]. 2,20; on a carpet,
Sl. 2, ror; ona cloth, SI. 2, 12;
on the ground, SI. 2, 14-16; in
a hall, SI. 2, 45; in a house, SI.
2, 38-44; in a jar, SI. 2, 31; on
a roof, SI. 2, 18, 21; in a room,
Sl. 2, 22; when seated, 8]. 3,
24; by strangulation, SI. 2, 23;
17, 13; on a tree, SI. 3, 25-29;
in a vessel, 8]. 9, 7; in a wilder-
ness, SI. 2, 47. ᾿

Demonized men, SI. 17, 7.

Demons, Bd. 5, 7; Zs. 3, 4; Byt.
2, 40, 62; 8, 9, 21, 335 SI. 9, 5,
8; 12, 12; 15, 6; 17, 3; origin,
Bd. 1, 10; end, Bd. 1, 21, 22;
6, 4; 30, 29-32; names, Bd. 1,
24, 27; 8, 3, 6-9, 21; 7, 8, 10,

12; 28, 7-20, 23-36, 39, 40,
42; 80, 29, 30; Zs. 4, 4; 6,9,
11,133 council, Bd, 3, 1-9; 12,
8; incursion, Bd. 8, ro, 21, 25,
26; 7, 8,12; mislead men, Bd.
15, 9, 12, 17, 18; use nail-par-
ings as weapons, Bd. 19, 19, 20;
81]. 12, 6; opposed by cock, Bd.
19, 33; SI. 10, 30 n; beget the
ape, bear, and negro, Bd. 29, 1,
2; described, Bd. 38, 1-46;
figures of, Byt. 1, 4; 2, 16; —
with dishevelled hair, Byt. 1,5;
2, 22, 24-29, 36; 3, 1, 6, 13, 343
discomfited, Byt. 2, 16, 17; 8,
40, 413 reside in idol-temples,
Byt. 8, 30, 36, 37; attack Zara-
τον, Sl. 10, 4; 128,11; in the
north, $1.10, 7; 12,18; 14,2 ἢ.

Demon worship, SI. 8, 4; 14, 1.

— worshippers, Byt. 3, 24.

Depository for the dead, SI. 2, 75;
18, 19. See Dakhma and Re-
ceptacle.

Destroyer, Bd. 2, 4,8; 3, 1, 233 7,
1; 20,6; 27,1; Zs.7, 3; SL
10, 3; 18, 30.

Development of animals, Bd. 10, 2,
3; 14, 3-7; Zs. 9, 7-9; fire,
Zs. 11, 1-10; lakes, Zs. 6, 7, 8,
22; land, Bd. 11,2; Zs. 7, 8-11;
man, Bd. 15, 1-5; Zs. 10, 3-6;
minerals, Zs. 10, 2; mountains,
Bd. 8, 1-5, 12, 1, 2, 11, 28, 413
Zs. 7, 1-7; plants, Bd. 9, 2-6;
10, 1; 14, 1, 2; Zs. 8, 1-5; 9,
1-6; rivers, Bd. 7, 15-173; Zs.
6, 20, 21; seas, Bd. 7, 6, 14;
Zs. 6, 6-8, 14-19.

Deyrid r., Bd. 20, 7 n, 12.

Diglat r., Bd. 20, 7, 10, 12, 26; Zs,
6, zon.

Dilman town, Bd. 20, 12 ἢ.

Dimavand m., Bd, 12, 29, 31; 30,
27; 28, 9; Byt. 3, 55.

Din, angel, Bd. 27, 24; Byt. 2, 59
n; month, Bd. 25, 3, 11, 20.
See Din6.

Dini-vagarkard, book, Zs. 9, 10;
Byt.1,1n; 8,25n; SI.9,9n3
10, 3n, 4, 13 ἢ, 21 Ὦ, 25n, 26
n, 28n, 29n; 12, 4n, 17 ἢ.

Dinkard, book, SI. 10, 22n, 23n;
last editor of, Int. 64; Bd. 83,
(11n;) Sl. 8, 23; quoted,
Zs. 8,1n; Byt.1,10; 2,30,

416

PAHLAVI TEXTS.

19n; 3, 25 n, 430, 520, 610;
851. 6,70; 9,9n; 10, 3n,4n,
8n, 13 Π, 21}, 25, 26n, 28 ἢ,

ra 12, 4η, 170; 19, rn,

Diné, angel 81.922, 8, 15, 23, 24; 28,
4 See Din

Dive pavan Atare, angel, Bd. 27, 24;
SI. 38, 2, 4 ἢ.

Din-pavan- “Din6, angel, Bd. 27, 24;
SI. 28, 4

Din-pavan.Mitré, angel, Bd. 27, 24;
81]. 28, 3, 4n.

Dirham, Sl. i (23) 8, (303) 10, 24;
Li, 2; 16, rn, 2, 3.

Dist, span, Bd. 26, 3 n; SI. 16, 4.
Dog’s gaze, SI. 2, 1-3, 56, 63, 66, 71,
84, 85; 10, το, 12, 32, 33.

D6-hémist, rite, Sl. 16, 6.

Dé-patkar, zod., Bd. 2, 2.

Doubtful actions, Sl. 10, 25, 27."

Dréné, see Sacred cake.

Drfigiskan, demon, Bd. 81, 6.

Drvasp, angel, SI. 11, 4.

Dualism, Int. 68-70.

Dfibasrfigéd nask, SI. 10, 13.

Dughdd or Daikdav, woman, Bd. 82,
10; SI. 10, 4 12, 11.

Dal, zod., Bd. 2

Darasrdb, man, Bd. 81, 13, 313

; 88, 3» 4.

Dornaimik, "man, Bd. 88, 5.

Daréshasp, man, Bd. 81, 14, 27.

Dvisrfib or Dvasrfigad nask, see
Df&ibisrfigéd.

Dvazdah-hémast nask, Zs. 9, 1n;
rite, Byt. 2, (593) 8, 25, 27, 37;
SI. 16, 6.

Eating in the dark, 81]. 9, 8.

Egypt, Int. 21; Bd. 20, 8n; Zs. 6,
20 n.

Erezishé m., Bd. 12, 12 n.

Erezraspa, man, Bd. 29, rn.

Erezuré m., Bd. 12, τό n.

Esther, book, Byt. 3, 17 n.

Etymander r., Bd. 20, 17 ἢ.

Euphrates r., Bd. 20, ron, τσ;
Byt. 8, 5 n.

Euxine, Bd. 18, 15n; 20, 8 n.

Ever-stationary, SI. 6, 2; 18, 4 n.

Evil eye, Bd. 28, 2 n, 14, 36.

Evil spirit, Zs. 1, 0; Sl. 8, 23; 12,
7; 18, 28; like the devil, Int.
69, 70; origin of evil, Bd, 1, 1,
9-22, 24; cast down, Bd. 8, 1-

32,

5; 11, 6; 80, 29, 30, 32; Byt.
3, 35, 40; Sl. 18, 24, 36; com-
forted, Bd. 8, 6-8; described,
Bd. 8, 9; 28, 40, 41; attacks
creation, Bd. 8, 10-17, 21, 24-
a7; 6, 1-4; 8, 1; 11, 5; 18,
2,5; 19,10; 28,1, 3; misleads
men, Bd. 15, 8,9; 28,6; an-
cestor of Dahak, Bd. 31, 6; his
future evil-doings, Byt. 2, 54;
3, 24, 33. See Aharman.

Extinguishing fire, Sl. 7, 9; 20, 15.

Extirpation of sin, SI. 8, 1

Ezra, book, Byt. 2, 17 ἢ.

Faranak, woman, Bd. 81, 31n.

Farangis, woman, Bd. 81, r8n.

Farghanah, land, Bd. 20, 20n.

Farhank, woman, Bd. 31, 31-33-

Farman ’sin, Sl. 1, (1, 23) 2,513 3,
27, 28; 4, το, 14n; 5, 3n3
6, 3n; 8, 9n; 11,1, (1:) 16,

1,) 5.

Farukhé, com., SI. 1, 4n.

Fasa, town, Bd. 29, 14n.

Fayfim, land, Int. 21.

Feast, Byt. 3, 45- See Sacred feast.

Female things, Bd. 16, 6.

πεθσθοι king, Βά. 81, 7n, 31n. See

in.

Fiends, Bd. 2, 11; 80, 30; Zs.1, 5;
4,2; Byt. 3, 30, 37; SI. 9, 8;
18, 10,13; 18,5; 20, 9, 11;
origin, Bd. 1, 10; destroyed,
Bd. 2, το; 18, 33, 34, 36; 20,
6; Zs. 10, 1; SI.18, 23, 32, 46;
described, Bd. 28, 13, 14, 20,
33, 37; Christians, Byt. 3, 3, 5;
serpents, Byt. 3,52; of men-
struation, Sl. 8, 29; become
pregnant, S1.10, 7; 12, 18. See
Arch-fiends.

Finger-breadth, meas., Bd. 21, 1;
26, (3n;) 27,25; 581]. ἃ, 118;
4, 2,5; 10,1.

Fire, injured, Bd. 8, 24; described,
Bd. 17, 1-9; Zs. 11, 1-10;
reverence, 8]. 7, 4; 10, 37; to
be kept up, SI. 12, 3, 12. See
Sacred fire.

Fire-temple, see Abode of fires.

Fish, classification, Bd. 10, 4; 14,
12, 26; Zs. 9, 9-14; genera-
tion, Bd. 16,7; chief, Bd. 24,

13.
Flowers, Bd. 27, 11, 24.

INDEX.

Fomalhaut, ea Bd. 2,7n; SI. 11,
4n; 14, 5

Food not to be ‘cast to the north at
night, SI. 10, 7; 12, 18.

Foot, meas., Bd. 26, 3n; SI. 3, 18,
77. 188 8, 33; 21, 2, 5-8.
Forgiveness of trespasses, 8]. 10, 11.

Frabazu, meas., Bd. 26, 3n.
Fradadafsh, region, Bd. 5, 8, 9; 11,
3) 26, 10; 28, 1; Byt. 3, 47.
Fradhakhsti, man, Ba. 29, 5n.
Fragfizak, woman, Bd. 81, 14.
Frahimrava, man, Bd. 32, 10,
Frah-vakhsh-vindad, man, Bd. 88, 1.
Frangrasyan, king, Bd. 31, 14n.
Fraoreti ha, SI. 13, rn.
Frarast, meas., Bd. 26, 3n.
Frasast, cake, Sl. 3, Gen) 14, 3; 17,
5ῆ.
Frashditar, man, Bd. 88, 3.
Frashakard, see Renovation.
F rashavakhsha, man, Bd. 88, τη.
Frashéstar, man, Bd. 88, 3n.
Frasiyav, king, Bd. 12, 20; 20, 17,
345 21,6; 80, 16; $1,(14,) 15,
18, 21, 22, 353 Zs. 11, ron;
Byt. 2, 62; 3, 34; SI. 10, 28n.
Frasizak, woman, Bd. $2, τη.
Frasp-i Kr, man, Bd. 81, 18, 19.
Frast, man, Bd. 38, 3. See next.
Frast, man, Bd. 81, 31.
Frastuyé ha, SI. 13, I.

Frat r., Bd. 20, 7, 10, τα; Byt.8, 5..

Fravahar, see Guardian spirits.

Fravak, man, Bd. 15, 25, 30, 31; 31,
1, 6; 32, τη.

Fravakain, woman, Bd. 15, 25. -

Fravarané ha, SI. 13, 1.

F avers hans see Guardian spirits’

day:

Fravarvin, angel, Bd. 27, 24; SI. 22,
19; 238, 3; day, 5]. 11, 4n;
month, Bd. 8, 12; 25, 7, 13, 203
Zs. ἃ, τ; Sl. 11, 4n.

Fravashis, Bd. 1, 8n; 2, ron.
Guardian spirits.

Frazdan lake, Bd. 22, 1, 5; Byt. 8,
13.

Frazisak, man, Bd. 32, rn.

FrazQsak, man, Bd. 81, 14.

Frédfin, king, Bd. 20, 12n; 28, 3;
28, 9; 81, (7-11,) 14, 27, 323
32, τη; 84, 6; Byt. 8, 55, 56,
58; Sl. 10, 28n; 20, 18; man,
Bd. 83, 3

Fréh-khtird, ΤΑΝ Bd. 81, 19.

[5]

See

417

Freh-mah, woman, Bd. 88, 7.

Freh-Srésh, man, Bd. 38, 11.

Frén, woman, Bd. 82, 5, 7n.

Freni, woman, Bd. 81, 33n; 82, 5n.

Friftér, demon, Bd. 28, 30.

Fris, man, Bd. 81, 13.

Frébak fire, Bd. 17, 5,70; Zs. 11,
8-10; Byt. 8, 29, 30, 37, 40;
51. 18, 26.

Fruits, Bd. 27, 7, 23.

Fry4né, man, Bd. 88, 3

Fshfish6-mathra, ital, "$1. 18, 49n.

Future existence, Bd. 1, 1,7, 213 2,
113 11,6; 15,9; "80, 1; Byt.
2,55; 8,62; Sl. 8,7, 14; 9,
6; 10, 19.

Gadbwithw, demon, Bd. 81, 6.

Gadman-hémand m., Bd. 17, 5; Zs.
11, 9; Byt. 8, 29.

Gaévani, man, Bd. 29, 6n.

Gah, Bd. 2, 8; 25,9n; SI. 7, 1n;
14, 4n. See Period.

G&hanbars, Bd, 25, 1; SI. 12, 31n;
18, (3n.) See Season-festivals.

Gak, man, Bd. 88, 3.

Gam, meas., Bd. 26, 3n.

Ganfvad m., Bd. 12, 29, 34; 19, 8.

Ganr&ak main6k, Bd. 1, rn, 3n. See
Evil spirit.

Garafsa, lun. man., Bd. 2, 3.

Garédman, Bd. 80, 12, 13, 27; SI.
6, (3n,) 43 11, 3. See Heaven.

Garsisp, man, Bd. 28, 7n; $1, 26n,
27}.

Garsivaz, man, Bd. 81, 15n.

G§sanbar, see Season-festivals.

Gatha days, Bd. δ, 7; 25, 7n.

G§thas, hymns, Bd. 12, 7n; Zs. 11,
ton; Byt. 2, 60; Sl. 9, ran;
10, 6; quoted, Zs. 5, 43 Sl. 13,
28; mystic meaning, SI. 18, 1-
49; extent, SI. 18, 50, 51.

Gau, lun. man., Bd. 3, 3.

Gius givya, Ἂν. SI. 2, 43n; 18, ran.

— hudhau, Av., Sl. 2, 43n; 8, 32n;
11, 4n. See Sacred butter.

Gay6mard, man, Bd. 8, 1n, 14, 17,
19-23; 4,13 15, 1, 31; 24, 1;
80, 7,9; 831,1; 83, rn; 84,1,
a; Zs. 2, 6, 8; 8,2; 4, 3, 5,9,
10; δ, 4; 10, 1-3; 11, ron;
Si. 10, 28n.

Gazdfim, zod., Bd. 2, 2.

Gefar-t6ra, man, Bd. 81, 7; 82, τη.

Géhan-bfin sea, Zs. 6, 14.

Ee

PAHLAVI TEXTS.

Gél, lun. man., Bd. 3, 3.

Gemini, Bd. 2, 2; Sl. 21, 2.

Genealogies, Bd. 15, 24-30; 81, 1-
413 82, 1-10; 33, 1-11.

Generation, Bd. 16, 1-7.

Georgia, Bd. 20, 13n.

Gésbakht m., Bd. 12, 29.

Géti-kharid, rite, Bd. 80, (28;) SI.
5, 6; 13, 30; 17, 5n.

Ghazni, town, Bd. 22, 5n.

Giklan sea, Bd. 20, 24.

Gildan, land, Bd. 12, 17.

Giw, man, Bd, 29, 6.

Glory, royal, Bd. 81, 32, 33; 84, 4.

Glossary, Av.-Pahl., SI. 10, 39 n.

— Huz.-Paz., Int. 16, 17.

God (‘celestial beings’), Bd. 17, 8;
Zs, 11, 6; Sl. 1,0; 8, 22, 23;
10, 3, 5; 14,0; 18,7; 21, 4;

22, 30.

Gégésasp, com., SI. 1, 3; 2, 74, 82,
119.

Goi, lun. man., Bd. 2, 3.

Gékard tree, Bd. 9, 6; 18, 1; 24,

27; 27, 4.

Gésihar, meteor, Bd. δ, 1; 28, 44;
30, 18, 31.

Golden age, Byt. 1, rn, 4; 2, 16.

Gémész, see Bull’s urine.

Good works, Zs. 1, 14, 18; 4, 6;
11, 6; Byt. 2, 33, 38, 64; SI. 2,
53, 93; 8, 3, 4, 6; 7, 4, 6,73
8, 1, 5, 20, 22; 9, 6; 10, 25,
27, 29; 12,1, 2,29; 17, 8; 20,
1, 4) 53 imputed, SI. 4, 14; 6,
1, 23 7, 6; 8, 4; 10, 22-24;
12, 15, 16, 31; 16, 6.

Gépaté, land, Bd. 29, 5n.

Gépatshah, chief, Bd. 28, 5; 81, 20,
22; Byt. 2,1.

G6s, angel, Bd. 4, 4n; 27, 24; Byt.
2, 59n; SI. 11, 4n; 28, 2.

Gésasp, com., SI. 1, 3n.

Gést-i Fry4né, man, Byt. 2, 1; tale
of, 81. 21, on.

Gésfirvan, angel, Bd. 4, 2-5; Zs. 8,
1, 3; Sl. 11, 4n; 22, 14.

Greek inscriptions, Int. 19.

Greeks, Byt. 3, 5.

Griffon, Bd. 14, 11, 23; 18, 18; 24,
11, 29; Zs. 8, 4.

Guardian spirits, Bd. 1, (8n;) 2, 10,
11; 4, 4; 6, 3; 28, 8; 32, 9;
Sl. 9,11; 11, 4; 17, 4, 6; 19,
8; days devoted to, Byt. 2, 45;
SI. 10, 2; 12, 31.

Gfidarz, man, Bd. 29, 6.

Gfirgan, land, Bd. 20, 24n.

Gurgistan, land, Bd. 20, 13n.

Gfisasp fire, Bd. 17, 7; Zs. 6, 22n;
Byt. 8, ron. See Visndsp.

Gfsnasp fire, Zs. 6, 22; 11, 8-10;
Byt. 3, ron, 37, 40.

Gizak, princess, Bd. 81, 9, 14.

—, woman, Bd. 15, 28.

Gamagan, land, Bd. 29, 14n.

Gamiasp, priest, Sl. 11, 4.

Garé-danghu, man, Bd. 29, rn.

Gasnd, Byt. 2, 45. See Feast.

Géh, fiend, Bd. 8, 3, 6-9; SI. 8, 29π.

Girast nask, SI.10, 28n. See Kid-
rast.

Givan, lun, man., Zs. 4, 8.

Gumin, town, Bd, 12, 34n.

Hadhayé., ox, Bd. 19, 13; 28, 5 0;
30, 25.

Had6kht nask, Bd. 15, 7n; Byt. 3,
(25,) 28; SI. 12, 19, 30; 18, 6,
10; 16, 6.

H4ésadasp, man, Bd. 82, 1.

Hagiabad inscriptions, Int. 20 n.

Hamadan, town, Bd. 12, 12; 19, 3n;
22, 6.

Hamémil, see Sin affecting accusers.

Haméspamadayém, season, Bd. 25,6.

Hamid, man, Bd. 88, 11.

Hamistak4n, Sl. 6, 2.
stationary.

Hamréd, see Contagion.

Hamfin, lake, Bd. 18, 16n.

Hapték-ring, stars, Bd. 2, 7; δ, 1;
18, 12; 14, 28; 5]. 11, 4.

Harddr, man, Bd. 82, 1.

Hardarsn, man, Bd. 82, 1.

Harhaz r., Bd. 20, 7, 27.

Haro r., Bd. 12, 9n; 90, 7, 15, 16.

Has, SI. 10, 6; 18, 1. See Chapter.

Hiasar of distance, Bd. 14, 4; 16, 7;
26, (1,)2n; SL9,1n; -- οὗ
time, Bd. 25, 5; SI. 9, (1.)

Hathra, meas,, Bd. 7, 8n; 26, 1;
SI]. 9, rn.

Haug, Professor, Int. 12, 25, 26, 29.

Havan gah, Bd. 25, 9, 10; SL.7, τη;
14, qn.

Heaven, grades in, Bd. 12, 1; SI. 6,
3n; garddman, Bd. 80, 12, 13,
27; Zs. 11, 2; Sl. 6, 3n, 4; 11,
3; 18, 8; vahist, Bd. 30, 27;
Zs. 1, 14; SL 6, 2, 3, 5; 12, 28;

See Ever-

INDEX.

16, 8, 13, 19, 24, 29, 30; 18, 40;
22, 9,18, 22,29 See also Best
existence.

Heaven, not to be despaired of, SI.
12, 28, 29.

Hebrew laws, 51. 8, 14n, 15n, 18n,
26n.

Hedgehog, Bd. 14, 19; 19, 28; Sl.
2, 59; 10, 31; 12, 20.

Hell, Bd. 15, 9; 22, 10; Zs..1, 143
Sl. 6, 2, 6; 8, 5, 7, 13; 12, 4, 28;
18, 4n; described, Bd, 8, 27;
28, 47, 48; abode of demons,
Bd. 8, 26; Byt. 8, 30, 35; for
the wicked, Bd. 80, 12, 13 ; gate
of, Bd. 12, 8; 28, 18; Zs. 2,
4; Sl. 10, 7n; 18, 19; purified,
Bd. 80, 31,32; grades in, SI.
6, 3n.

Hélmand r., Bd. 20, 17n.

Hendvd τ., Bd. 20, 7, gn.

Heri r., Bd. 20, 15n, 16n.

Hétfimand r., Bd. 12, 9n; 20, 7, 17,

_. 343 21, 3n.
Hiddekel r., Bd. 20, 12n; Byt. 8,

arn.

High-priest, dast@r, Bd. 19, 36; 28,
20; Byt. 8, 52; SI. 8, το; 9,
2, 43 10, 5, 20-23, 31; 12, 2,
14-16; rad, Bd. 28, rn; Byt.
8, 52; SI. 8, 1, 2, 5, 6, τὰ, 21;
18, 2, 29; supreme, Bd. 24,13
SI. 9, 3; see Supreme Zaratist.

Hikhar, SI. 2, (30n,) 95. See Bodily
refuse,

Hindfis, Bd. Aen 34; Byt. 8, 14,17;
Sl. 2, 58n.

Hindfstan, Bd. 20, 9; 25, 15; 29,15.

Hindva m., Bd. 12, 6n.

Hirat, town, Bd. 20, 16n.

Hiratis, men, oe 3, 19.

Hiriyan, men, Byt. 8, rgn.

Hoazarodathbri, chief, Bd. 29, 1.

Holy-water, Bd. 21, 3, 4; Byt. 2,
59; Sl. 2, (433) 7, 9; 12, 5;
18, 9; 15, 12; 16, 6.

H6n, angel, Bd. 7, 3; 27, 24; Zs.
6, 3; Sl.11, 4,6; — drén, SI.
10, 2; — juice, SI. 10, 16; 18,
In, 98; — mortar, SI. 9, 12n;
18, 9n; — tree, Bd. 9,6n; 18,
2, 3; 24, 18; 27, 4, 24; 30, 25;
Zs. 8,5; — twigs, 851. 9, 12n;
13, gn.

Homist, rite, pi 2, (59n;) SI. 9,
12n; 16, 6n.

419

Horvadad, angel, Bd. 1, (26;) 27,
24; 80, 29; Byt. 3, 29; SI. 9,
8; 18, 14; 15, 3, 5, 25, 29; 22,
6; 28,1; month, Bd. 25, 20.

-- yast, Byt. 1, 6.

περ king, Bd. 15, (28;) 81, 1,
2, 90, 32n; 82, τη; 84, 3, 4;
Zs. 11, το; SI, 10, 28n.

Howe-rler, sl. 18, 11, 15, 41, 44;

Hababhe ‘man, Bd. 38, 1.

H Gdin6é, man, Bd. 83, 3.

Hfigar m., Bd. 7, 15n; 12, a, (5,)
6; 18, 4; 32,115 24, 17; Byt.

8, 31.

Hfikairyad m., Byt. 8, 31.

Hukhshathrétemai, prayer, SI. 10,
5n; 18, 22.

Homif, woman, Bd. 88, 7; queen,
Bd. 84, 8

H(iman, man, Ba. 31, 17.

Human monstrosities, Bd. 165, 5, 3.

Humatanam, prayer, 8]. 10, 5n; 18,
16, 22.

Hunting, 58]. 8, 3.

Hfish, beverage, Bd. 19, 13; 80, 25..

H{fshédar, apostle, Bd. 21, 6; 82,
7n, (8;) Byt. 8, rrn, 13, 348,
(43, 44) 47, 48, 6rn; SL 18, 5.

Hishédar-mah, apostle, bd. 80, 2;
ἊΝ 7n, (8;) Byt. 8, 52, 53; SI.

) 5°

Hasparam nask, Byt. 2, 37n; SI. 10,
(215) 12, 1, 7, 14,31; 18, 17.

Husru, lun. man., Βα, 2, 3; lake, Bd.
22, 1, 8.

Huvisp, chief, Bd. 29, 1.

Hiazavarak, man, Bd. 81, 41.

Huzviris logograms, Int. 14-20.

Hvaétumaithi hi, Sl. 18, 7, 14, 27.

Hvandkdn, man, Bd. 29, 1.

Hvara, Av., Sl. 1, rn,

Hvare-éithra, man, Bd. 88, 5 n.

Hvembya, man, Bd. 29, 5.

Hvév, woman, Bd. 82, 7n, 8; Sk
10, 21 η.

Hvyaona, land, Byt. 2, 498.

Hyrcania, Bd. 20, 24n.

Taxartes r., Bd. 20, 20n.

Ibairaz, man, Bd. 99,6.

Ibitak, man, Bd. 32, rn.

Idolators, Int. 50, 51; Bd. 8, 20n;
16, 28n; Byt. 3, rn.

Idolatry, SI. 9, 2, 3.

Idols, Bd. 28, 34; Byt.1, 45.

Ee2

420

PAHLAVI TEXTS.

Idol-temples, Bd. 17, 7; Byt. 8, 30,
36, 37.

Imam-dad-z4m hi, 5]. 18, 19.

Immortal men, Bd. 29, 5-9; 30, 17.

Incursion of the evil spirit, Bd. 3,
10-26; Zs. 2, 1-11; 4, 1-6.

Indar, demon, Bd. 30, 29n.
Andar.

India, Bd. 15, 29n; 20, 9n; 29, 4;
Byt. 8, 44n; Sl. 2, 6n, 22n,
32n; 4, 5n, ὅπ, 11n, ran; 9,
gn; 16,10; 17, an.

Indian ocean, Bd. 20, 8n.

Indra, god, Bd. 1, 27n.

Indus r., Bd. 20, 8n, gn, 22n, 28n;
Byt. 8, 38n.

Infant, treatment, Sl. 10, 16; pro-
tected by fire, SI. 12, 12.

Infection, SI. 2, 55, 59, (60-)62. See
Paitréd,

Infidel, SI. 6, 6

Invoking angels, Sl. 9, 11-13.

Inward prayer, Sl. 8, (6-)9, 21; 4,
3,95; 5, 4n; 10, 14, 26; 14,
3. See Baz, Vag.

Iran, Bd. 12, 9n; Zs. 6, 17; Byt.2,
51,63; 8, 37n, 44n; SI.10, 28n;
countries of, Bd. 28, 3; Byt.1,
In; 2, 24, 26, 49; 8, 5-7, 10,
20, 22, 23, 25, 26, 36, 38, 39;
kings of, Bd. 31, 32n; $2, 1n.

Iranian, countries, Bd. 19, 15; Byt.
2, 28, 29; kings, Bd. $34, 4n;
Byt. 8, 51; logograms, Int. 14,
18, 19; rule, Bd. 29, 4n; SL
13, ἡ.

Iranians, Bd. 12, 33; 165, 48; 31,
21; Byt. 2, 33n.

Iron age, Byt. 1, 1n, 5; 2, 22; 8,
12n.

Isadvastar, man, Bd. 80, 10n; 82,

See

5) 7

Isfendiy ar, prince, Bd. 81, 29n; Byt.
2,171.

Ispahan, Bd. 12, 4on; 20, 15n, 26n;
31, 4οη.

Istfidgar nask, Byt.1,1n. See StQid-

gar.

Itha πᾶ, Sl. 18, 20; prayer, SI. 8, 35;
5, 2, 5, 7; see the next.

Itha-4d-yazamaidé ha, SI. 18, 18.

Izak, princess, Bd. 32, rn.

J in Oriental words is printed G.
amshéd, Bd. 28, τη; 81, 27n.
ew, Sl. 8, ἡ.

Ἰπεὰ unjust, SI. 10, 18.

upiter, planet, Bd. 5,1; Zs. 4, 7,
8, 10; Byt. 8, 4, 18.

Justi, Professor, Int. 26, 66n.

Kabed-sikaft m., Bd. 12, 2, 21.
Kabisah dispute, Bd. 26, 3n.
K4bulistan, Byt. 8, 13n.

Kad, priest, Bd. 88, 1,2.

Kadan, title, Bd. 81, 15.
Kad-m6i-urva ha, si. 18, 33.

Καῖ m., Bd. 12, 2, 14

Rabo bird, Bd. ἴα, 23; 19, 25,

Και fae man., Bd. 8, 3.

Kabtsar, lun. man., Bd. 2, 3.

K4hfs, Byt. 8, 9n. See Kai- Kis

Kai-Apivéh, prince, Bd. 81, 25, 28,
31, 34.

— Arsh, prince, Bd. 31, 25.

— Kabad, king, Bd. 84, 7.

— KaAfis, king, Bd. 81, 25, 31n; 34,

7; Byt. 8, 9.

— Kavad, king, Bd. 31, 28; 34, 7n;
8]. 10, 28n. See Kavad.

— Khisréb, king, Bd. 17, 7; $1, 18,
25; 84, 7; 81]. 10, 28n.

— Léharisp, king, Bd. 81, 29; 34,
7; Sl. 10, 28n.

— Pisin (or Pisin), prince, Bd. 81,

25, 28.
— Qubad, king, Bd. 81, 24n.
— Us, king, Zs. 11, 10n; SI. 10,
28n.
— Vistasp, king, Bd. 34, 7; Byt. 8,
trn; SI. 10, 28n.
— Vyarsh, prince, Bd, 81, 25.
Kalak, town, Bd. 12, 35.
Kalagang, zod., Bd. 2, 2; δ, 6.
Kamah Bahrah, Zs. 9, In; Sh. 2, 2n.
Kamindan, land, Bd. 33, 10.
Kam-neméi-zam ha, SI. ‘1s, 30.
Kamr(d sea, Bd. 18, 7, 15; Zs. 6,

14.

Kanabad, town, Bd. 12, 34n.

Kanak-i Barzist, man, Bd. 31, 23.

Kangdez, land, Bd. 18, 2; 20, 31;
530, 4) 5) 10; 82, 5; Byt. 3, 25»

ἘΠΗ͂Ν Bd. 19, 252.

Kar fish, Bd. 14, 12; 24, rn, 13.
Karap, title, Byt. 3, 3.

Karapan, title, Zs. 11, ron; Byt. 2,

3n.
Karn, tribe, Byt. 3, 7.
Karmak, tribe, Byt. 2, 49.

INDEX.

Karmin, tribe, Byt. 8, 20.

Karsaspé, king, SI. 10, 28.

Karsévaz, prince, Bd. 81, 15.

Karsipt, bird, Bd. 14, 23; 19, 16;
24, rn, 11, 29n.

Kasak or KAstk r., Bd, 20, 7, 9n,

30.

Kaski-zard, town, Bd. 12, 30n.

Kasmir, land, Bd. 29, 4, 15.

Kasp r., Bd. 20, 30.

Katayfin, man, Bd. 81, 8.

K&fis Kaman, SI. 2, 2n.

Kavad, king, Bd. 81, 24, 25; Byt.1,
5n; 3, 21n. See Kai-Kavad,

Kavi Aipi-vanghu, prince, Bd. 81,
25m.

— Arshan, prince, Bd. 31, 25n.

— Byarshan, prince, Bd. 81, 25n.

— Husravangh, king, Bd. 81, 25n.

— Pisanangh, prince, Bd. 81, 25n.

— Sy4varsh4n, prince, Bd. 81, 25n.

— Usadhan, king, Bd. 81, 25n.

Kavfil, town, Bd, 12, 22; 17, 6.

Kavifill, tribe, Byt. 2, 49.

Kavulistan, land, Bd. 17, 6; 29, 11;
Byt. 8, 13n, 2gn.

Kay4n, Bd. 21,7; 28, 15,17; 81,
o,25n; Byt.1,5; 2,17; 8, 14,

51.

Kay4nians, Bd. 11, 6; Byt. 8, 14n;
SI. 10, 28n.

Kay4ns;>Byt. 8, 25, 26; Sl. 22, 32.

Keres@ni, king, Byt. 2, rgn.

Keresasp, man, Bd, 28, 7n; S81, 26,
27n, 36n; Byt. 3, 59, 60.

Késhvars, regions, Bd. δ, 8,9; 11,
(2-6 ἢ 15, 27; 17,4; Zs. 7, (8-
11;) Byt. 8, 47; SI.10, 28n.

Kévad, king, Byt.1, 5; 2, 21.

Kévan, planet, Bd. δ, 1; 28, 48; Zs.

4,7.
Khashm, demon, Bd. 29, 5. See
Aéshm.
Khast nask, $1.12, 4n. See D&dak.
Khava, demon, Bd. 19, 27.
Khazar, land, Byt. 2, 49n.
Khér sin, Sl. 1,1, 2; 2,70; 8, 25n;
11, 1, 2; 16, 5.
Khrfitasp, man, Bd. 81, 6.
Khshmaibya hi, 5]. 18, 4, 14.
Khshnfiman, ritual, see Shnfiman.
Khfidarak, tribe, Byt. 2, 49η.
Khugand, town, Bd. 20, zon.
Khifigistan, Jand, Bd. 12, 9, 30; 20,
12, 26; 24, 28; Zs. 7, 7n.
Khunbya, title, Bd. 29, 5n.

421

Khfir, angel, 51. 22, 11; 28, 2; day,
Bd. 25, 3. See Khfirshed.
Khfirasn, land, Bd. 12, 18, 37; 20,

13n, 21n; 25,16n; Byt. 2, 24n;

3, 19.

Khurdad, angel, Byt. 2, 59n; month,
Bd. 25, 20n. See Horvadad.

Khurdah Avesta, SI. 8, rn. - :

Khfrshéd, angel, Bd. 27, 24; Byt.
2,59n. See Khér.

— Athar, man, Bd. 82, 5, 6, 7n.

— mah, apostle, Byt. 8, 52n.

— nyfyis, ritual, 51. 7, τη; 17, 5n.

— yast, ritual, SI. 7, 2n.

Khfirshédar, apostle, Byt. 8, 13n.

Khfsak, zod., Bd. 2, 2.

Khfisré, king, Byt. 1, 5, 75, 8; 2,
21,

— Mahdad4n, priest, Byt. 1, 7.

— N6shirvin, king, Bd. 84, 9n; Zs.
6, zon; Byt.1, 5n, 7n; 2, arn.

— Parviz, king, Bd. 84, 9n; Zs. 6,
2on; Byt. 8, τη.

Khfisrév, man, Bd. 81, 36, 40.

Khfist6 nask, 5]. 12, 4n. See Dadak.

Kbvanaidis r., Bd. 20, 7, 29π.

Khvantras, region, Bd. δ, 9; 11, (2-
6;) 15,27; 17,4; 24, 26, 27,
29; 29, 2, 3,5n; 82, τη; Zs.
6, 21; 7, (10;) Byt. 8, 47; SI.
10, 28n.

Kbvaraé r., Bd. 20, 7, 26.

Khvarth, Bd. 12, 2.

Khviriz2m, land, Bd. 12, 12; 17, 5,
6; Zs.11, 9; Byt. 8, a9n; lake,
Bd. 22, 1, 4.

Khvist-atrikht, man, Bd. 81, 19.

Kbhvegand r., Bd. 20, 7, 19, 20.

Khvétmand hi, SI. 18, 7n.

Khvétfik-das, see Next-of-kin mar-
riage.

Khyén, land, Byt. 2, 49η.

Kilisyakih (Christianity), Byt. 3, 19;

8, 3, 5, 8.

Kiratand-bfigéd, com., SI. 1, 4n.

Kirfak, see Good works.

Kirméan, land, Bd. 12, 35n; 38, 10n;
Byt. 2, 24n; town, Zs.1, on;
Byt. 8, 17n. ᾿

K6histan, land, Bd. 30, 13n; Byt.
8, 19.

Koir r., Bd. 20, 7, 24.

Kokand, town, Bd. 20, 20n.

K6ndras m., Bd. 12, 2, 25.

K6ndrasp m., Bd. 12, 2, 24; 22, 3n.

Krittika, lun. man., Bd. 2, 3n.

422

Καπιῖν m., Bd. 12, 32; land, Bd.
20, 18.

Kfindak, demon, Bd. 28, 42.

Κατ r., Bd. 20, 8n, 24n.

Kuran r., Bd. 80, 26η.

Kurd, tribe, Byt. 8, 7n, 20.

Karisk sheep, Bd. 14,15; Zs. 9, 19.

Kfishtand-biigéd, com., SI. 1, 4n; ἢ,
57, 81, 118; 6, 6, 7n; 8, 17.

Kfistik, Bd. 24, 22; 80, 30n. See
Sacred thread-girdle.

Kyansth sea, Bd. 18, 16; 20, 34;
21, 6, 7.

Kak§d-i Daitik m., Bd. 12, 2, 7; 80,
33n; Byt. 8, 26.

Kakbravak, chief, Bd. 29, 1.

Kakhshnfis, man, Bd. 82, 1.

Kamré6s, bird, Bd. 18, 15; 24, r1n,
39; 37, 3n.

Kathwaraspa, man, Bd. 29, tn.

Katru-miyan r., Bd. 90,7, 31.

Kékast lake, Bd. 7, 14; 12, 36; 17,
73 22, 1, 2,8; Zs. 6, 22; Byt.
3, το.

Kidrast nask, 8]. 10, 28.

Kihar-azad, queen, Bd. 84, 8.

Kin or Kind m., Bd. 12, 2, 13; 15,
2g9n; land, Bd. 12, 13n, 22;
15, 29n; 31, 3; Byt. 2, 49η.

Kini, tribe, Byt. 2, 49; 8, 17.

Kinistan, land, Bd. 12, gn,13n; 15,
29; 29,13; Zs.7,7; Byt. 3,
143 Sl. 6, γη.

Kinvad or Kinvar bridge, Bd. 12, 7;
28,18n; 30, 33; SL8,1n; 12,
an, 315; 18, a9n; 17, 4n.

Kishmak, demon, Bd. 28, 24.

Kitr6-mainé, prince, Bd. 29, 5; Byt.
3, 25η.

Kitr6-miy4n, prince, Byt. 2, τ; 8,
25, 26.

Lakes, Bd. 18, 1-4; 22, 1-113 Zs.
6, 7, 8, 22.

Laran, land, Bd. 12, 38.

Liristan, land, Bd. 12, 38n.

Laughter at prayer, SI. 10, 29.

La-vahak, man, Bd. 81, 19.

Leo, Bd. 2, 2; 84, 2; SI. 21, 2, 6.

Leucorrheea, SI. 8, 19.

Libra, Bd. 2, 2; 5, 6; 84,2; Zs.4,
8-10; SI. 21, 2.

Life, duration of, 81]. 9, 14.

Liquids, Bd. 21, τ.

Logograms, Int. 13-17, 20,

PAHLAVI TEXTS.

Léharasp, king, Bd. 28, 15n; 81,
48. See Kai-Léhardasp.

Luminaries, Bd, 2, 1-8.

Lunar mansions, Bd. 2, 3.

Madoéfry4d m., Bd. 12, 32.

Magh (ablution-seat), Byt. 2, (363)
8). 10, 5n.

Ma&h, angel, Bd. 27, 24; Byt.2, 59n;
SL11,4n; 12, 8; 22, 12; 23, 2.

— Afiharmazd, com., 8]. 1, 4n.

— ayar, man, Bd. 88, 7.

— b6ndak, man, Bd. 38, 7.

— bfikht, man, Bd. 88, 7.

— dad, man, Bd. 88, 1.

— gdsaspd, com., SI. 1, 4n.

— nyayis, ritual, 5|. 7, 4 η.

— vasp, com., SL 1, 4n.

Ma&hik, zod., Bd. 2, 2.

Mahvand-dad, com., Byt. 8, 3; Sl.
1, 4n.

Maidhydairya, season, Bd. 25, 3n;
81]. 18, (3 n.)

Maidhy6é-shema, season, Bd. 26, 3 n;
SI, 18, (3 n.)

Male things, Bd. 16, 6.

Mdam-sozak, title, Bd. 81, 14.

Manicheans, SI. 6, 7 n.

Ma§anih, heretic, SI. 6, 7 n.

Mansarspend, angel, SL 11, 4.
Maraspend.

Manis m., Bd. 12, 2, 10; King, Bd.
88, 4; man, Bd. 81, 28.

— ikhfirshéd-vinik, man, Bd. 81, 11,

12.

— khGrnak, man, Bd. 81, 14; 83,1 π.

—khfrnar, man, Bd. 81, 12, 14;
32, 1 n.

Manuscripts, oldest Pahl. and Paz.,
Int. 21; of Bd., Int. 24-41; of
Zs., Int. 48-50; of Byt., Int.
56-59; of SI, Int. 65, 66.

Manfiséihar, king, Bd. 12, το; 14,
15; 20,11, 81, 12-14, 21, 23,
31; 32,1, 4; 88, 3, 4, 5,93
84, 6; Zs. 9, 19; 11, 10n;
Byt. 2, 3n; Sl. 10, 28; man,
Bd. 38, 3.

—son of Yfidin-Yim, priest, Int.
46, 47; Bd. 38, ron.

Marak m., Bd. 12, 29, 38.

M§araspend, angel, Bd. 27, 24; Sl.
ll, 4n; 22,29; 28,4; man,
Bd. 88, 3, 11; Byt. 2, 18n.

Mardan-véh, man, Bd. 88, 6, 8.

Mard-bfid, com., Sl.1, 4n; 2, 86.

See

INDEX.

Margandak, man, Bd. 81, 36, 40.

Marg-argan, see Worthy of death.

Marriage, refraining from, SI. 10, 19.
See also Next-of-kin.

Mars, planet, Bd. 5, 1.

Mardv or Mary, land, Byt. 8, 21.

Marv r., Bd. 12, 9 n; 20, 7, 21; 91,3.

Masbaba, lun. man., Bd. 8, 3.

Mashya, man, Bd. 15, 6, 11, 19, 20,
30; 80,1, 7; 81,1; 32, rn;
34, 3; Zs. 10, 4; SI. 10, 28n.

MAshyéi, woman, Bd. 15, 6, 11, 20;
380, 1,7; 83, 1n; 34,3; Zs.
10, 4; 81]. 10, 28n.

Masvak, man, Bd. 88, 5.

Matré, man, Bd. 15, 2.

Matr6y46, woman, Bd. 15, 2.

M§&zanan demons, 8]. 12, 6. See
Mazinikan.

Mazdi-ad-mii hi, SI. 18, 11.

Mazdayasnian literature, Zs, 9, 1 n;
Byt. 8, a5n; SI. 9, 9n; 10,
3n, 4n, 13N, 210, 25, 26n,
28n, 29n; 12, 17n; — reli-
gion, Bd. 29, 7; 33, 11 η.

Mazdayasnians, Sl. 12, 4; 18, 2;
religion of, Int.9; Bd.1, 2, 25;
11, 6; 12, 41; 88,12; Byt.1,
0; 2, 2,26, 46, 61; 8, 1, 32,
41, 46, 49; SI. 12, 23.

Mazdik, heretic, Byt. 1, 6; 2, 21.
Mazendar§n, land, Bd. 8, 20n; 18,
15n; 15, 28; 19, 5.
Mazinikan demons, Bd. 8, 20.

Mazanan.
Measures, linear, Bd. 26, 1-3.
Meat, unfit for rites, Sl. 10, 34;
when not to be eaten, SI. 17,

See

I, 2.
Meat-offerings, SI. 10, 34; 11, 4-6;
12, 8-10; 18, qn.
Mediterranean sea, Bd. 18, 15n;
20, 8n.
Méaiy4rém, season, Bd. 25, 3.
Médék-mah, com., $1.1, 33 2, 1, 11,
12, 89; 5, 5, 6,
— shém, season, Bd. 386, 3.
Médyék-mah, man, Bd. 32, 2, 3;
33,1; Zs. 11, τοῦ; SI.1, 3 n.
Mebra or Mebrvd r., Bd. 20, 7, 9.
Menstruation, see Woman.
Mercury, planet, Bd. 5,1; Byt. 8, 4.
Merkhinah m., Bd. 12, 38n.
Mesbhed, town, Bd. 20, 15 n, 30n;

22, 3 n.
Mesr, land, Bd. 20, 8.

423

Mesrkdn r., Bd. 20, 7, 26.

Metal, melted, Bd. 30, 19, 20, 31,
32; origin of, Zs. 10, 2.

Mezinan, town, Bd. 12, 32 n.

Migin m., Bd. 12, 29, 32 ἢ.

Mihir, angel, Byt. 2, 59n. See Mi-
tré.

— nyfyis, ritual, 5]. 17, 5n.

Mihran r., Bd. 20, 9 n.

Milk, see Sacred milk.

Millennium, Int. 40; Bd. 80, 2;
34, 1, 2, 5, 6, 7n, 9n; Zs. 1,
το; Byt.1, 5; 3, 22, 24, 41, 63;
8, 9, 11, 43, 441, 51-53, 61.

Minos, man, Bd. 81, 3.

Mirak, man, Bd. 81, 4.

Mitékht, demon, Bd. 1, 24; 28, 14,

16,

Mitré, angel, Bd. 27, 24; Byt. 3,
32-36, 47; SI. 22, 16; 38, 3;
month, Bd. 25, 7,20. See Mihir.

— akAvid, man, Bd. 38, 6.

— ayar, man, Bd. 82, 7n.

— tarsah, man, Bd. 81, 29.

— var4z, man, Bd. 38, 4.

Miydn, lun. man., Bd. 2, 3.

Miy4n-i dast m., Bd. 12, 32.

Mébad of mébads, Bd. 82, 5; 38,2.

M6bads (priests), Bd. 32, 4; 38, 0,
9-11.

Mébadship of mébads, Byt. 8, 39.

Mokarstdan, \and, Bd. 20, 7.

Monstrosities, human, Bd. 15, 5, 31.

Months, names of, Bd. 25, 20.

‘Moon reverence, SI. 7, 4; 18, 31.

Mortal sin, see Worthy of death.

Mountains, Bd. 8, 1-5; 11, 4; 12,
1-413 18, το, 11; 24,17, 28;
Zs. 7, 1-7.

Mouth-veil, SI]. 10, 40; 12, 4.

Muhammadanism, Sl. 6, 7 ἢ.

Muhammadans, Byt. 2, 24n; 8, 11
n; SI. 2, 58n.

Mulla Firfiz, 5]. 21, 2n.

Mumbai (Bombay), Byt. 8, 17 n.

Murghab r., Bd. 20, 21 n.

Muru, lun. man., Bd. 2, 3.

Mispar, comet, Bd. 5, 1, 2; 28,

44.
Mfisulman, Byt. 8, 3 n.
Myazd, see Sacred feast.
Myths, how treated, Int. 71, 72.
Nabn, lun. man., Bd. 2, 3; Zs. 4,

8 ἢ.
Νδδνιᾶκ r., Bd. 30, 34; 21, 6.

424

Naikfyas, demon, Bd. 28, 10; 30,
29}.

Nail-parings to be prayed over, Sl.
6

12, 6.

Naivtak r., Bd. 29, 4, 5.

Nakahéd, demon, Bd. 1, 27; 28,
1on; 80, 29n.

Namak or Namfin, man, Bd. 81, 35.

Naotara, man, Bd. 29, 6n.

Naqs-i Rustam, Int. 2on,

Nariman, man, Bd. 81, 36n.

— Héshang, Zs. 9, 1n.

Narsih, prince, Bd. 390, 6; 81, 3, 5.

Nas, demon, Bd. 28, 29.

Nasai, see Corpse and Dead matter.

Nasak, woman, Bd. 15, 25.

Nisatyas, Bd. 1, 27n.

Nasks, Zs. 11, ron; quoted in Sl.
Int. 63, 64; described, Zs. 9,
1; Byt.1, 1; 8, 25; SI. 9, 9;
10, 3, 4, 13, 21, 25, 26, 28, 29;
12, 4n,17n; referred to, Zs. 9,
16; Sl. 10, 22, 23; 12, 1-3, 5,
7, 10-12, 14-16, 19, 29-32; 18,
6, 10, 30.

Nasm, man, Byt. 3, 3n.

Nasfis, demon, SI. 2, 1-5, 6n, 55n,
68n; 7, 7; 10, ran, 32n; 20,

4) 5»

Ndinghas, demon, Bd. 80, 29.

Navadd r., Bd. 20, 7, 34n; 21, 6n.

Navashadar rite, SI. 12, 26.

Navazfidi rite, S]. 18, an.

Naydzem, man, Bd. 82, rn.

Negro, origin of, Bd. 28, 2.

Nérydsang, angel, Bd. 15,1; 82, 8;
Byt. 8, 25, 25, 59, 60; com., 8].
1, 4n; 8, 13; man, Bd. 82,
1n; translator, Byt. 2, 4n; SI.
6, γη.

Nésr-gydvan, title, Bd. 31, 5.

Névak-t6ra, man, Bd. 32, rn.

Next-of-kin marriage, Byt. 2, 57, 61;
851. 8, 18; 18, 3, a

Nigis-afz(id-dak, man, Bd. 88, 4.

Night, length of, Bd. 25, 3-6.

Nihadfim nask, SI. 10, (3,) 22, 23,
39n; 12, 15, 16.

Nihag, man, Bd. 29, 7.

Nikadim nask, Sl. 10, 3n.
Nihadfim.

Nikhshapfihar, com., SI. 1, 4n.

Nile r., Bd. 20, 8n; Zs. 6, 20n.

Nim4sp, zod., Bd. 2, 2.

Nirang, ritual, 5], 12, 23; 18, 1.

Nirangistan, book, Int. 32; Byt. 2,

See

PAHLAVI TEXTS.

37; 8, 29; SL 1, 3n, 4n; 3,
86n; 10, 35n; 12, in, 310;
16, 6n.

Nisanak, place, Byt. 8, 9, 21.

NishapGhar, com., 851]. 1, 4n.

Nishap@r, town, Bd. 12, ran, 32n;
Byt. 1, 7.

Niv r., Bd. 20, 8.

Nivar, man, Bd. 88, 3.

Niyarum nask, Sl. 10, 3n.
NihadGim.

Niy4z, demon, Bd. 8, 17; 28, 26.

Nédar, man, Bd. 29, 6; 81, 13, 23;
88, 5; 51.10, 28n.

Noktarga, man, Bd. 31, 32, 33.

Né6nabar, rite, 85]. 10, 2; 18, 2n.

Non-Iranian, Bd. 19, 15; 29, 4n;
Zs, 2,10; Byt. 2, 51.

Non-Turanian, Byt. 2, 49.

Nésai Bfrz-Mitré, com., Sl. 1, 3n,
4n; 8, 18.

Noxious creatures, Bd. 8, 15, 20; 7,
5, 7,13; 18, 16; 19, 7, 9, 17;
21, 27, 30; 20,13; Zs. 2, 93
6, 4, 5, 9, 14; SI. 8, 21; 8,193
18, 19 ; 19, 9; 20, 5, 18.

Nur, lun. man., Bd. 2, 3.

NyéAyis, ritual, Sl. 7, rn, an, 4n; 16,
6n; 17, 5n; 20,1n.

See

Ocean, Bd. 7, (6,) 7,16; 9,5; 11,
4; 12, 6; 18,1, 5, 8-10; 15,
27; 18,1, 7,9; 19,1, 8, 11;
20, 4; 22, 2, 5,9; 27, 2; 29,
10; 81,12; Zs.6,6,7; 7, 8, 11.

Ordeals, $1.10, 25 n; 18,17; 15, 15-17.

Orthography, Pahl., Int. 74.

Owokbm, demon, Bd. 81, 6.

Oxus r., Bd. 15, 29n; 20, 8n, gn,
a2n, 28n; 22,4n; Zs. 6, 20n;
Byt. 8, 17}, 38n.

Padashkhvargar m., Bd. 19, 2, (17,)
310, 32; 81, 21, 40; Byt. 3,
63; 8, 19, 20.

Padevar, un. man., Bd. 2, 3.

Padiyavih, see Ablution.

Pagam nask, SI. 9, 9n. See Paz6n.

Paha, \un. man., Bd. 3, 3.

Pahargar m., Bd. 12, 29, 37.

Pahlavas, tribe, Int. 12.

Pahlavi alphabets, Int. 16, 17, 20.

— language, Int. 11.

— literature, extent, Int. 22.

— manuscripts, Int. 21, 22.

— (meaning of), Int, 12.

INDEX.

Pahlavi papyri, Int. a1.

— texts, three kinds here translated,
Int. 67, 68; proportion un-
translated, Int, 68; value of,
Int. 74.

— writings, Int. 9-22.

Pai Kail, place, Int. 19, 20n.

Pairistira, man, Bd. 29, rn.

Pairi-urvaésm, demon, Bd. 81, 6.

Paitirasp, man, Bd. 82, 1.

Paitirasp, man, Bd. 32, 1, 2; 88, 1.
See Pirtarfsp.

Paitréd, see Infection.

Pandnamak-i Zaratfist, Bd. 15, 2n.

Pangistan, land, Bd. 90, 13}, 15.

Papak man, Int. 19; Bd. 81, 30;

34,9; Byt. 3, 18n.

Parahém, see H6ém juice.

Parasang, meas., Bd. 7, 8; 18, 2;
14, 45 16,7; 22, 8; 26, 1,2;
8]. 4, 12; 9, 1η.

Paréstyar6, man, Bd. 29, 1.

Pargana, land, Bd. 20, 20.

Partk, com., SI. 1, 4n.

Pars, land, Bd. 12, 2, 9, 21, 36; 20,
25, 29; 24, 28; 29, 14; 81,
30n; 32, 4; 88, ron; Zs. 7,7,
10; Byt.8, 9, 10, 19, 21.

Parsadgd, chief, Bd. 29, 5.

Parsi religion most detailed in Pahl.
texts, Int. 9; not fully ex-
plained here, Int. 68.

Parstva, man, Bd. 88, 4.

Parthians, Int. 12.

Parthva, land, Int. 12.

Parviz, lun. man., Bd. 2, 3.

Parysatis, queen, Bd. 84, 8n.

Pashang, king, Bd. 29, 5 ; 31, 14, 16.

Pasin, prince, Bd. 81, 25n.

Pasus-haurva, dog, Bd. 14, 19n; 19,

34.

Patit, see Renunciation of sin.

— i khfid, ritual, 5]. 14, 6n.

Patsr6bé, king, S]. 10, 28n.

Pazand, Int. (12,) 14, (15)-173 Byt.
2, 55.

— Bahman Yast, Int. 57.

-- Bundahis, Int. 30, 31.

— SL, in part, Int. 66.

Pazén or Pazt nask, SI. 9, 9.

Pédak-miyan τ΄, Bd. 20, 7, 31.

Peném, see Mouth-veil.

Periods of day, Bd. 25, (9, 10;) SI.
7,1; 10, 32; 14, 4-6; 17, 3.
See Gah.

Persepolis, Int. 19, 20n,

425

Persian, ancient, Int. 11; medieval,
Int. 11, 123 modern, Int.11, 14;
version of Byt., Int. 57-59. See
also Rivayats.

Persian Gulf, Bd. 18, 8n, 13 n; 20,

a5n.

Pésdad, title, Bd. 82, τη.

Pésdadian, Bd. 16, (28n;) 17, 40;
81. 10, 28 η.

Pésh-Parviz, lun. man., Bd. 3, 3.

Péshyétani, priest, Bd. 20, 310;
28, 5; 81, 29; 32, 5; Byt. 8,
1; 8, 25-27, 29: 32, 36-38, 39 ἢ,
41, 42, 51, 52.

PésyAnsai, ‘land, Bd. 29, 4, 5, 7,113
Byt. 8, 6on.

Pig, domesticated, SI. 2, 58.

Piran, man, Bd. 81, 17.

Pirik, com., 851.1, 4n.

Pirtarasp, man, Bd. 32, 10; 83, rn.

Pisces, Bd. 2, 2; SI. al, 2 ᾿

Pisin valley, Bd. 29, 5 n. :

Planets, Bd. 8, 25; 5, (1,) 5; 28,
44; Zs. 2,10; 4, 3, 7-10.

Plants, origin, Bd. 8, 1-6; 37, 1-33
Zs. 8, 1-6; 9, 1-6; "chiefs of,
Bd. 24, 18-21, 27; 27, 4; classi-
fication, Bd. 27, 5-23; devoted
to angels, Bd. 27, 24; dried
before burning, Bd. 27, 25.

Pleiades, stars, Bd. 2, 3 n.

Pollution from dead apes, 8]. 2, 61;
dead bodies, SI. 2, 12-16, 18-22,
30-32, 35-1243 10, 12; dead
dogs, Sl. 2,62; dead hedgehog,
Sl. 2, 59; dead menstruous
woman, 8]. 2, 61; dead priests,
Sl. 2, 60 n; from menstruation,
Sl. 2,17, 96; 8, 1-3, 10-20, 22-
34; from serpents, SI. 2, 33-35.

— of animals, 8]. 2, 109-111; build-
ings, Sl. 2, 18-22, 45; 8, 2, 33
carpets, SI. 2, 101; 8, 2, 3;
clothing, SI. 2, 42, 44, 83; 3, 1,
13; cushions, Sl. 2, 102-104;
8, 2, 33 doors, SI. 2, 74; earth
and masonry, SI. 2, 36; fire,
Sl. 2, 38-40, 46, 49; food, SI.
2, 41, 47) 119-124} 8, 12, 30;
ground, Sl. 2, 12-16; jars, 8].
2, 30-35; powdered things, SI.
2, 37; unborn child, SI. 2, 58,
105, 106; water, Sl. 2, 77-94;
wool, SI. 2, 100,

— stopped by objects, SI. 2, 57, 58.

Portuguese, Byt. 3, 17 ἢ.

426

Pérufist, woman, Bd. 82, 5, 7 n.

Pérfishasp, man, Bd. 20, 32, 34n;
32, 1, 2; 38, 3.

Péryédkéshih. See Primitive faith.

Pourudbakbst, man, Bd. 29, 6.

Pouru-gau, man, Bd. 81, 7 πη.

Prayer before and after sleep, Sl.
10, 24. See also Inward prayer.

Precautions where death occurs, 8].
2, 38-44.

Pregnant woman, carrying her
corpse, SI. 2, 6; 10, 10; eating
dead matter, SI. 2, 105; pro-
tected by fire, Sl. 10, 4; 12, 11;
stepping on toothpick, Sl. 10,
20; 12, 13.

Priests, Bd. 30, 30n; 82, 4n; 88,
o,2n, 3n, 10n; Zs. 11, 10n;
Byt. 1,70; 2, 38, 40, 55; SI.2,
56, 6on, 62n; δ, 3n; 8, 4,11;
8, 2, 4,12; 18, 9, 49n; 14,
3; their five dispositions, Bd.
19, 36n. See Dastfr, High-
priest, M6bads, Purifying, Ras-
pi, Supreme, Zéta.

Primeval ox, Bd. 3,14, 17,183 4,1,
2; 10, 0,1; 14,1, 3; 27, 2;
34,1; Zs. 2,6; 9, 1-7.

Primitive faith, S].1, 3, 4; 6,7; 10,
30; 12,1, 13,19; 18, 2.

Professions, see Classes,

Providence, 8]. 20, 17.

Province-ruler, Sl. 18, rt, 15, 41 n,
443 19, 5.

Purification, modes of, SI. 2, 6, τ4-
17,19, 22, 41, 42, 44, 53, 65-
68, 92, 95-99, 12-118, 120-123;
3, 14, 16-18, 20, 21.

Purifying priest, Sl. 12, 22-27.

PGr-t6ra, man, Bd. 31, 7, 8; 82,

In,

Ps, demon, Bd. 28, 28.

PGtik sea, Bd. 13, 7-11; 22, 9; Zs.
6, 14-16.

Pfiyisn-shad, man, Bd. 88, 8.

Qubad, king, Byt.1, 5n,

Rad r., Bd. 20, 7, 24n.

Ragan, man, Bd. 32,1; 38, 3.

Ragha, town, Bd. 81, 40n; 5]. 18,
Irn.

Ri, town, Bd. 81, 40; SI. 18, rr n.

Rak, man, Bd. $1, 31; 82, rn.

Rakbvad, lun. man., Bd. 2,3

Ram, angel, Bd. 37, 24) ‘byt. 2,

PAHLAVI TEXTS.

590; Sl.11,4n; 17,4n; 22,
a1; 28, 3.

Ramak-t6ra, man, Bd. 31, 7.

Rangha r. or lake, Bd. 19,15 n; 20,
8n.

Raoidhit6 m., Bd. 12, 27 n.

Rapitvin gah, Bd. 2, 8, 9; 25, 9, 10,
12,14; SI.7,1n3 12, 31.

Rashnfi, angel, Bd. 27, 24; 31, 3;
Byt. 2, 59n; 3, 32; 51.1, 21";
17, 4, 50; 22,18; 28, 3.

Rack, Professor, Int. 25, 27.

Raspi, priest, Bd. 30, 30.

Rathwé berezaté, Av., Sl. 11, 4n.

Ratfistaitih nask, 5]. 10, 29.

Ravak m., Bd. 12, 29, 35.

Receptacle for the dead, Sl. 9, 7.
See Depository.

Regulus, star, Bd. 2, 8 n.

Renovation of the universe, Bd. 1,
25; 6, 4; 18,17; 18, 4; 19,
13,14; 22, 7; 27, 4; 28,6;
80, 17, 32; Zs. 1, τό, 19; 4, 2;

1 3.

Renunciation of sin, Sl. 4, 14; 8,
In, 4, 5, (7-10,) 12-14, τό, 17,
21, (23;) 9,6; 20,11.

Resurrection, Bd. 1, 21; 11, 6; ac-
count of, Bd. 30, 1-33; not for
some, SI. 17, 7; where, SI. 17,
11-14.

Révand m., Βά..12, 2, 18, 23, 3413
17,8; Zs.11, 9.

Revolving of luminaries, Bd. 5, 3-9.

Ridge of Vistasp, m., Bd. 12, 18 n,
34; 17,8; Zs. 11, 9.

Ritual, SI. 5, 2, 3, 5, 6; 12, 23.

Rivas-plant, Bd. 15, 2; Zs: 10, 4.

Rivayats, Pahlavi, Int. 60; Persian,
Int. 57,67; Zs. 9,1n; Byt. 1
tn; 8, 25n, 41η, 52n, 61n;
Sl.1, 2n; 2, 2n, gn, 5n; 8,
rn; 9, 9n; 10, 3n, 4n, 130,
ain, 25 ἢ, 26n, 28n, 29n; 12,
4n,17n; 16,6n; 17, 5n; 19,
In, 2n,4N, 5n,7N, gn-14n.

Rivers, Bd. 7, 15-17; 20, 1-34; 21,
2-4, 6; 24, 14,153 Zs, 6, 20, 21.

Romans, Byt. 2, 19 n.

Réshan, com., Byt. 8, 3; Sl.1, 4π;
2, 39, 86, 107.

— m., Bd. 17, 6.

Réshané-kerp, fire, Byt. 8, 29.

Réyisn-hé6mand m., Bd. 12, 2, 27.

RfGibanik sin, see Sin affecting the
soul,

INDEX.

Rfidastam, man, Bd. 81, 41.

Rulers, the five, 8]. 18, 11, 15, 41,
44; 18, 5.

Rfman, Bd. 34, 8; Byt. 2, 49; 8,
8, 9, 34, 51.

Rfimans, Byt. 2, 50.

Rustam, man, Bd. 28, 7n; 81,
16 ἢ, 41.

Sacred butter, Sl. 2, (43:) 8, 32π;
10, 34; 11, 4n; 14, 3.

— cake, Byt.2, 36,57n; SI. 2, 43n;
8, (32,) 353 5,53 7,45; 8, 20;
9, 11, 12n; 10,2, 34-36; 12,1,
8,9; 14, 1-3; 16,6; 17, 2, 4,
5n; 18, 4n.

— feast, SI]. 12,19 ; 18, 25; 18, 3, (4.)

— fire, Sl. 2, 46, 49; 7,9. See Va-
hr4m fire.

— milk, SI. 2, (43) 18, ran.

— shirt, Bd. 28, 8, το; SI. 4, 2n,
(5-8,) 13, 14.

— thread-girdle, Bd. 28, 8, το; 30,
zon; Byt. 2, 36, 44,57, 58; Sl.
8, 32π; 4, (1-4,) 6-8, 11, 13,
143 10, 1, 13.

— twigs, Byt. 2, 36, 57, 58; 8, 29,
37; 51. 2, 18; 8, το, 11, 20,
(32,) 33; 8, 183 10, 35; 12,1;
13, ran; 14, 2.

— twig-stand, SI. 8, 32; 10, 35.

Sadaro, Sl. 4, 5n. See Sacred
shirt.

Sad-dar Bundahis, Int. 22n, 45, 59n;
$1.10, 20n; 12, 5n; 17, 4n.

Sadis, SI. 8, 6n. See Three nights.

Sadvastaran, Bd. 80, το.

Saféd k6h, m., Bd. 12, 22n.

Saféd rfid, r.. Bd. 20, 13n, 23n.

Sagansth, land, Bd. 81, 37.

Sagastan, land, Bd. 12, 9, 15; 18,
16; 20, 17, 24n, 29; 22,5; 24,
28; 81, 37n; Zs. 7, 7,9; Byt.
8, 19.

Sag-did, see Dog’s gaze.

Sagittarius, Bd. 2, 2; 84, 6; SI.
21, 2.

Sahm, man, Bd. 81, 27.

Sairima, land, Bd. 15, 29n; 81, 9n;

Byt. 3, 3n.
Sak4dfim nask, SI. 10, (25;) 12, 2,
ro, 123 18, 17Nn, 30.

Salm, prince, Bd. 15, 29; 20, ran;
31, 9, 10, 12; SI. 10, 28n,
Salman, land, Bd. 20, 12; Byt. 8, 3;

851. 10, 28n.

427

Sam, man, Bd. 29, 7, 9; 81, 36;
Byt. 3, 60, 61.

S4mn, title, Byt. 8, 59.

Samarkand, Jand, Bd. 12, 13n; 15,
agn; 20, 20; Zs.7,7n; Byt.
2,49n; 8, 14n.

Samarkandian, Byt. 8, 17n.

Sarak, land, Bd. 12, 35.

Sarsaok, ox, Bd. 15, 27; 17, 4; 19,
13; Zs. 11, ron,

Sasfn, man, Int. 19n; Bd. 31, 30.

Sasanian inscriptions, Int. 19, 20;
Byt. 2, 4n.

— Pahlavi, Int. rg-ar.

Sasanians, Int. 11, 15, 19, 213 Bd.
31, 32n; 38, an; 34, 9; Byt.
2, 18n, 20n; 8, iin.

Satan, Bd. 8, gn.

Satavés, gulf or lake, Bd. 18, 9, το,
12,133; 22, 1,9; Zs. 6, 16-18;
star, Bd. 2,7; 5,1; 18, gn,
12; 24,17; Zs.6, 16; S114, 5.

Satlig το, Bd. 20, gn.

Satfith, Sl. 8,6n. See Three nights.

Saturn, planet, Bd. 5, 1; 28, 48;
Zs. 4, 7-10.

Saukavastén, land, Bd. 29, 4, 5, 13.

Savah, region, Bd, δ, 8, 9; 11, 3;

, 29,15 Byt. 8, 47.

Savar, demon, Bd. 28, 9, 10; 30,
29. See Sévar.

Scorpio, Bd. 2, 2; 34,5; Sl. 21, 2.

Seas, Bd. 7, 6,143; 11, 2, 4; 18, 1,
5-17 ; 24, 23; Zs. 6, 6,7, 14-19.

Season-festivals, Bd. 25, 1, 3, 6;
Byt. 2, 45; Sl. 10, 2; 12, 19,
31; 18, 29; 18, (3,) 4; 19, 4.

Seasons, Bd. 25, 3-17, 19, 20.

Ség, demon, Bd. 28, 26.

Selections of Z4d-sparam, where
found, Int. 46; age, Int. 47;
contents, Int. 48; MSS., Int.
48-50,

Seleucus Callinicus, Byt. 2, rgn.

Semitic words in Pahlavi, Int. 13,
14, 17, 18; in modern Persian,
Int. 14.

Sénf, land, Bd. 12, 13n; 15, 29; 20,
3on; SI. 6, 7n.

Séné bird, Bd. 14, 1rn, 23n; 18,
gn; Zs. 8,4. See Griffon.

Serosh, see Srésh.

Serpent, Bd. 30, 31.

Sevan lake, Bd. 22, 8n; 24, 23n.

Sfend nask, Sl. 10, 4n. See
Spend.

428

PAHLAVI TEXTS.

Shadows, midday, SI. 21, 1-3; —

afternoon, 8]. 21, 4-8.

Shah ’Abbis, Byt. 8, 34n, 440.

Shahp@har, king, Int. 19; Bd. 88,
2; Byt. 2, 18n.

Shahpfr, king, Byt. 2, 18; 8, 14.

Shahrivar, angel, Byt. 2, 59n. See
Shatvairé.

Shapik, see Sacred shirt.

Shapfr 11, Bd. 38, an, 3n; Byt. 2,
18n; 5]. 8, 23n; 15, 16n.

Shatr6-ram, man, Bd. 12, 2on.

Shatvairé, angel, Bd. 1, 26; 27, 24;
80, 19, 29; SI. 18, 14, 39; 15,
3, 5) 14-19; 22, 43 28, 1;
month, Bd. 25, 20.

Shayast la-shayast, why so called,
Int. 59, 60; extent, Int. 60;
contents, Int. 60-62; age, Int.
63-65; com. mentioned, Int. 63,
64; nasks mentioned, Int. 64;
MSS,, Int. 65, 66 ; Paz. version,
Int. 66 ; not hitherto translated,
Int. 66, 67.

Shédak, man, Bd. 81, 18.

Shédaspth, fiend, Byt. 3, 3, 5, 8, 21.

Shiraz, town, Bd. 29, 14n.

Shirt, see Sacred shirt.

Shirtashésp, man, Bd. 88, 4.

Shirvan r., Bd. 20, 25n.

Shnfiman, ritual, SI. 8, 35 ; 7, (83) 9,
11n; 10, 2; 14, 3.

Shfistar, town, Bd. 20, 26n.

Sighing, cause of, 51]. 12, 32.

Sikandar, king, Bd. 84, 8n; Byt. 2,
195.

δι ζίἀἂν m., Bd. 12, 2.

Silver age, Byt. 1, rn, 5; 2, 17.

Simurgh, bird, Βά. 14, τα; 18, 9n;
24, 11n.

Sin, Zs.1, 13, 18; Byt.2, 40; 8,573
SI. 2, 53,91, 106; 5,6; 6, 4,6;
8,195; 10, 3, 18, 25, 275 12, 31;
15, 22, 26-28, 30; 20,15; af-
fecting accusers, Sl. 8, (1,) 14,
15, 17; affecting the soul, Sl. 8,
(1,) 16; degrees of, SI.1, 1, 23
11, 1, 2; 16, 1-5; harm, Bd. 5,
2; 19, 20; imputed, Sl. δ, 1;
6, 2; 8,13; making water on
foot, 81]. 4, 8n; 10, 5; mortal,
51. 8, 7, 18, 21, 23; running
about uncovered, Bd. 28, 8, 10;
Byt. 2, 38; Sl. 4, (8)-10; un-
seasonable chatter, Bd. 28, 19;
Sl. 4, (9;) 5,1-7; walking with

one boot, Bd. 28, 13; Sl. 4
8n, (12.) See Ared@s, Farman,
Khér, Renunciation, Tanapi-
har, Worthy of death, Yat.

Stnamr(, bird, Bd. 24, 11n.

Sind, land, Bd. 15, 29; 20, 9, 30.

Sinik congregation, Sl. 6, 7.

Sinners, 8]. 15, 17; mortal, 81]. 8, 5;
put to death, SI. 8, 6, 7, 21, 22}.

Sirius, star, Bd. 2, 7n; 7, τῇ; SI.
14, 5n.

Sirkan, town, Bd. 38, 11; Zs. 1, on.

Sir6zah, ritual, 5]. 7, 8n; 17, 5n.

Sistan, land, Βά. 12, 9η. See Sagas-
tan.

Siyah k6h, m., Bd. 12, 220.

Styak-hémand m., Bd. 12, 22.

— mfi-mand m., Bd. 12, 2.

— t6ra, man, Bd. 81, 7.

Styakmak, man, Bd. 15, 25, 30; 31,
1,6; 82, τη.

Styavakhsh, prince, Bd. 28, 15n;
31, 25; Byt. 8, 25, 26; 8]. 10,

8

28n.

Snake-killer, Bd. 28, 22.

Sneezing, cause of, SI. 12, 32.

S6fti, tribe, Byt. 2, 49.

Sogdiana, land, Bd. 20, 8n.

Soghd, land, Bd. 20, 19.

S6k-t6ra, man, Bd. $1, 7; 82, 1n.

Sdshyans, apostle, Bd. 11, 6; 29, 6;
80, 3, 4, 7, 17, 25, 27; 82, 70,
8; Byt. 8, 61n, 62; SI. 18, 5;
com., SI. 1, 3; 2, 2n, 56, 74, 80,
118, 119; 8,13; 6, 4, 5.

Sévar, demon, Bd. 1, 27; 28, 9n.
See Savar.

— lake, Bd. 12, 24n; Zs. 6,22. See
next.

Sévbar lake, Bd. 7,14; 12, 24; 22,
1, 3; Zs. 6, 2an.

Spaényasp, man, Bd. 81, 14, 27.

Spahan, land, Bd. 12, 40; 20, 26;
31, 40.

Spans, Bd. 26, 3; SI.16, 4; 21, 2n.

Sparnak, man, Bd. 81, 40.

Spazg, demon, Bd. 28, 31.

Spéed r., Bd. 20, 7, 13, 23.

Spéd-razir, forest, Bd. 24, 16n;
Byt. 3,9, 21.

— t6ra, man, Bd. 81, 7.

Spénak-mainék, Bd. 1, 1n.
Beneficent spirit.

Spend nask, SI. 10, (4;) 12, 3, 11,
15, 29.

—r., Bd. 20, 7n, 13n, 23,

See

INDEX.

429

Spendime angel, Bd. 1, 26; 15,

27, 24; 80, 29; Zs. 10, 33

Byt. 2, 8, 16, 31, 48, 53, 5905

Sl. 10, 28; 11, αἰ 18, 14; 16,

3, 5, 20-24; 22, 5; 28, 1;
month, Bd. 25, 6, 7, 11, 20.

Spend-dad, prince, Bd. 31, 29, 30;
34,8; Byt.2, 17.

Spendyad m., Bd. ig, 2, 23.

Spéngargak, ‘demon, Bd. 17,1. See
Aspengargak.

Spénist fire, Ba. 17,1; Zs. 11, 1.

Spenta-mainyu, ἂν. Bd. 1, τη.

Spent4-mainy@i githa, 8]. 18, an, 15)
33735, 51.

— — hi, SI. 18, 33.

Spentem-Ahurem-mazdam ch., Sl.
18, 36.

Spétos, na: Bd. 20, 8.

Spiegel, Professor, Int. 25, 59, 71.

Spitaman, man, Bd. 82, 1; title, see
Zaratfist.

“Spitéid, chief, Bd. 29, 1.

Spitdr, prince, Bd. 31, 3, 5.

Spar, lun. man., Bd. 2, 3.

Srit, man, SI. 22, 32; woman, Bd.
82, 5.

Sritak, woman, Bd. 82, 7n.

Srit6, man, Zs. 11, ron.

Srob, lun. man., Bd. 2, 3.

Srésh, angel, Bd. 19, (33;) 27, 24;
80, (29,) 30; 31, 38; Zs. 11, 7;
Byt. 2, 59n; 8, 25, 26, 32, 59;
SI. 18, 43; 17, 3, 5n, 6; 22, 17;
293, 3.

Sréshé-daran4m, wt., 8]. 4, ron, (145)
5, 3; 6,3; 8,9; 10, 24; 11,1,
2; 16,5.

Sruvd, place, Bd. 29, 14.

Srfivé, ox, Zs. 11, το.

Steel age, Byt. 1, 1n, 5; 2, ar.

Step, meas., Bd. 26, 3n.

Stir, wt., SI. 1, (23) 8, 25, 26; 7, 33
11, 2; 16, an, 3n, 4, 5.

St6tan yasn6, ee S$]. 18, 1.

StGidgar nask, Byt. 1, (1;) Sl. 10, 8;

9 32.

Stit6-gard a, SI. 18, 22.

Side, land, Bd. 20, 14.

Sfidkar nask, Byt. 1, tn; SI. 19, rn.
See Stdgar.

Sughdha, land, Bd. 15, 29n.

Summer, Bd. 28, 4, 5, 7-10, 13-17,
19, 20.

Sun reverence, Sl. 7, 1-6; 12,
31.

Supreme high-priest, Bd. 24, 1; Sl.
9, 3.
-- Zarate = 18, 11, 15, 38, 41,

strat, τ Βα, 16, 29; 20,8; man,
Bd. 81, 19.

SGristan, land, Bd. 15, 29n; 20, το.

Syr-darya, r., "Bd. 20, 20n.

Syria, Bd. 16, 29n; 20, 10n.

Sahi-bfin sea, Bd. 18, 7, 15.
Sam, man, Bd. 81, 27 ἢ.
San, man, Bd. 81, 17, 18.
Sarva, god, Bd. 1, 27.
Séd, r., Bd. 20, 7.

Sér, zod., Bd. 2, 2.

Sidasb, man, Bd. 81, 27n.
Skinds, man, Bd. 88, 3n.
S6k, bird, Bd. 19, 19.

Tad-s6idhis ha, 5]. 18, 49.
Tad-thwa-peres4 ha, 8]. 18, 28.
Taham, man, Bd. 88, 4.

Tahmasp, man, Bd. 81, 23n.
ue hae Bd. 1, 27; 28, 11n;

ΠΆΘΟΙ king, Bd. 17, 4; 31, 2,
3; 82, τη; 34,4; Zs.1,10n;
81. 10, 28 n.

Tambayak, demon, Bd. 81, 6.

Tanap(har good work, SI. 1, (1n;)
2, 79, 93; 6, 3, 4,6; 7, 4; 8,
20; 16, 6; 18, 4n.

— sin, SI. 1, 1, (23) 2, 40, 50, 51, 53,

τς 69,70, 79N, 80, 82; 8, 26-28; 4,
to, 12; δ, 3, 4; 8, 20; 10, 5,
17, 35N; 11,1, 2; 12, 4; 16,5.

Tanuperetha, Av., SI.1, rn.

Taparistan, land, Bd. 12, 17; 18,
15; 20, 27; Byt. 8, 19.

Sasa demon, Bd. 28, 11,13. See

Tairév.

Taraba, \un. man., Bd. 2, 3.

Taraztik, zod., Bd. 2, 2; 5, 6.

Tarmaz,. town, Bd. 20, a8n.

Tar6émat, demon, Bd. 28, 14; 30,

29.

Tashkand, town, Bd. 20, 2on.

Taurus, zod., Bd. 2, 2; sl. 21, 2.

Ta-ve-urvata ha, Sl. 18, 6, 14.

Τῆς, man, Bd. 15, 28; 81, 6; Sl.
1o, 28n.

Tazak, woman, Bd. 16, 28.

Tegend r., Bd. 20, r5n.

Teheran, town, Bd. 12, 31n; 81,
4on; 8). 18, 110.

430

PAHLAVI TEXTS.

Térak m., Bd. δ, 3, 4; 12, 2, 4.

Teremet r., Bd. 20, 7, gn, 28.

Thraێtaona, king, Bd. $1, 4n, 7n.

Three-legged ass, Bd. 19, 1-12.

Three-nights’ ceremony, Sl. 8, 6;
10, 2; 12, 5, 31.

— — punishment, Bd. 80, 13, 16;
Sl. 8, 5, 7, 16.

Thrita, man, Bd. 81, 26n, 27n; Zs.
11, ron; Byt. 3,14n; Sl. 22,

32n.
Thritak, man, Bd. 81, 14.

Thriti, woman, Bd. 82, 5n.

Tides, Bd. 18, 8, 11, 13, 14; Zs. 6,

17.
Tigris τ, Bd. 20, ron, r2n, 255;
Zs. 6, 20n; Byt. 8, 3n, 5n, 21},

38n.

Time personified, Int. 70; Zs. 1,
24-273 4, 5.

Tin age, Byt. 2, 20.

Tir, angel (for Tistar), Bd. 27, 24;
Sl. 28, 2; month, Bd. 7, 2; 265,
3, 20; Zs. 6, 2; planet, Bd.
5,1.

Tistar, angel, Bd. 7, 2-4, 7-10; 9,
2; 11,2; 19,11; 27,3; Zs. 6,
I, 3, 9, 10,13; 8,1; Byt. 2,
59n; 8, 14n; Sl. 22, 13; see
Tir; star, Bd. 2, 7; 5,13 7,1;
SI. 14, 5.

Toothpick, how to be cut, SI. 10, 20;
12, 13.

Tér4, zod., Bd. 2, 2.

Tort r., Bd. 20, 7n, 24.

Translations of Bd., Int. 24-26,
43-45; of Byt., Int. 57,59; of
Sl, Int. 66, 67; plan of these,
Int. 70-74.

Tree of all germs, Bd. 9, 5, 6; 18,
9; 27,2; 28,5; Zs. 8, 3.

Tribe-ruler, 85]. 18, 11, 15, 410,44;

19, 5.

Taig, prince, Bd. 81, 9, 10, 12, 14,
27; SI. 10, 28n.

Tahmifspian, title, Bd. 81, 23; 84,
6; Sl. 10, 28n.

Tfirya, tribe, Bd. 15, 29n; 81, gn.

Tar, land, Bd. 12, 20; 15, 29; 21,
6; 30, 16; 81, 27n; Byt. 2,
62; 3, 34.

— Bragrésh, Byt. 2, 3n.

— i Bradarvash, Byt. 2, 3.

Tfirak, man, Bd. $1, 14, 27.

TAr4n, land, SI. 10, 28n.

Turanian syllabary, Int. 13.

Tfirk, tribe, Bd. 29, 7; Byt. 2, 493

8, 7-9, 51.

Tfrkistan, land, Bd. 12, 13, 393 ἴδ,
29n; 29, 13; Βγί. 2, a4n, 49n;
8, 21n; SI. 6, 7n.

Tfrks, Byt. 2, a4n, son.

TGs m., Bd. 22, 3; land, Bd. 12, 24;
20, 30; man, Bd. 29, 6.

Uda, demon, Bd. 28, 19; 81, 6n.
Udai, demon, Bd. 81, 6.
Ukhshyad-ereta, apostle, Bd. $2, 8n.
— nemangh, apostle, Bd. 82, 8n.
’Umin gulf, Bd. 18, gn.
Uncleanness, period of, Sl. 2, 41, 42,
44, 62, 105-109; 8, 14-18.
Unseasonable chatter, see Sin.
Ursa major, Bd. 2, 7n; Sl. 11, qn.
Urumiyah lake, Bd. 22, 2n, 8n.
Urupi dog, SI. 2, 59n.
Ururviga, man, Bd. 82, 7.
Urvad-gd@, man, Bd. 81, 31n; 88, 4.
Urvad-gai-frdst, man, Bd. 31, 31.
Urvakhshaya, man, Bd. 31, 26n.
Urvandasp, man, Bd. 32, rn.
Urvaram, twig, SI. 8, 32n.
Urvatad-nar, man, Bd. 29, 5; 32,

5n.

Urvdeist fire, Bd. 17,1. See AGr-
vazist.

Urvig, woman, Bd. 82, 7n.

Urvis lake, Bd. 18, 4n; 22,1, 11.

Usefriti, Av., Sl. 18, 30n.

Ushahina gah, Bd. 19, 15n; 25, 9n;
Byt. 2, 59n; SI. 14, 4n3 17, 5ἢ.

Ushidarena m., Bd. 12, 6n.

Ushidhau m., Bd. 12, 6n.

Usinemangh, man, Bd. 31, 33n.

Uspasnu, title, Bd. 29, rn.

Usta-Ahurem-mazdam ch., Sl. 18,

32.
Ustavaiti gatha, S].18, an, 15, 27-31,

51.
— hi, SI. 13, 27.

Uzasti, span, Bd. 26, 3n,
Uzava, king, Bd, 31, 23n.

Vad, angel, Bd. 27, 24; SI. 11, 4;
22, 22; 23, 3; day, Byt. 3, 16.

Vadgés m., Bd. 12, 2, 19.

Vidgésians, Bd. 12, 19.

Vaé the bad, demon, Bd. 28, 35.

— the good, angel, Si. 11, 4; 17, 4,

5}.
Vaé-bfikht, man, Bd. 33, 6, 8.
Vaédist, man, Bd, 82, rn.

INDEX.

431

Vaétand-i Radghinéid, woman, Bd. 31,

23.

Vafar-hémand m., Bd. 12, 2, 22.

Vag, SI. 8, ὁπ; 16,6n. See Inward
prayer.

Vagarkard-i Dinik, quoted, Bd. 82,
In, §n, 7; its author, Sl.1, 3n.

Vabidbros, man, Bd. 38, 3.

Vahik, zod., Bd. 2, 2; 5, 6.

Vahist, see Heaven.

Vahistem-Ahurem-mazdam ch., Sl.

18, 46.
Vahistéisti gatha, $1.18, an, 15, 41-45,

51.

Vahram, angel, Bd. 27, 24; Byt. 8,
32; SI. 22, 20; 23, 3; day, Bd.
25, 3; planet, Bd, 5, 1.

— fire, Bd. 17,1, 2, 9; Byt. 2, 26,
37; SI.2, 46n, 4gn. See Sacred
fire.

— Gér, king, Byt. 2, 20,

— iVarg4vand, king, Byt. 8,14, 32n,
39, 441, 49.

— shad, man, Bd. 38, 11.

Vabt, lun. man., Bd. 2, 3.

Vakaéni r., Bd. 20, 34.

Vakhsh, man, Bd. 38, 3.

Vakht-atrid, com., SI. 1, 48.

Valkhas, king, Byt. 2, r9n.

Van lake, Bd. 22, 8n; 24, 23n.

Vanand, star, Bd. 2, 7; δ, 1; SL. 11,
43 14, 5.

Vand-AGharmazd, com., SI. 1, 4n;
2, 2, 6, 445 14, 5.

Vandid-khim, priest, Byt. 8, 39.

Vanfraghesn, man, Bd, 31, 7.

Vanidar, man, Bd. 81, 9.

Van6-i-fravisn, man, Bd. 82, rn.

Varak, zod., Bd. 2, 2; 5, 6, 7.

Varant, lun. man., Bd. 2, 3.

Varené, demon, Bd. 8, 17; 28, (25.)

Varesha bird, Bd. 14, 30.

Varzid-din, man, Bd. 82, 1n. .

Vias-i pandasadvaran, fish, Bd. 18,

5) 7.
Vay6, demon, Bd. 28, 35n.
Vazist fire, Bd. 7, 12; 17,1, 2; Zs.
6,133 11,1, 5; SI. 18, 26.
Véh r., Bd. 7, 15, 17; 20,1, 3, 5-7;
8n, 9, 22, 28, 30; 21, 3; Zs. 6,
20; Byt. 8, 17, 38.

Véh-atrid, woman, Bd. 31, 30.

Véh-dést, com., SL. 1, 4n.

Vendeses r., Bd. 20, 29.

_Vendidad, ritual, Byt. 2, 59n; SI.
12, 26; 16,6n; 17, 5n; oldest

MSS. of, Int. 21; referred to,
51.1,1| 2,1, 12, 55n,118n; 10,
5,19, 31, 32; 12, 6, 20; 18, 7;
quoted, SI. 12, 4, 23; 18, 8, 19;
Av. passage translated, Sl. 2,
95n; Pahl. do. do. 8]. 1, 1n;
3, 18n, 31n,123n,124n; 3,1n,
110, ran; 4, ron.

Venus, planet, Bd. 5,1; Byt. 8, 4n,
18,

Vergan sea, Bd. 20, 24.

Vibazu, meas., Bd. 26, 3n.
Vidadafsh, region, Bd. δ, 8, 9; 11, 3;
25, 10; 29,1; Byt. 3, 47.

Vidast, man, Bd. 82, 1.
Village-ruler, SI. 18, 11, 15, 41, 443

, 19, 5.
Vinasp, man, Bd. 88, 3.

Vindad-i-pédak, man, Bd. 38, 6, 8.
Virafsang, man, Bd. 81, 6.

Virak, princess, Bd. 81, 9 n.

Virgo, Bd. 2, 2; 34, 2; SI. 21, 2.
Visak, man, Bd. 81, 16, 17.
Vis-haurva dog, Bd. 14, 19n; 19,

34.

Visnasp fire, Zs. 6, 22n; Byt. 8, ro.
See Gfisasp.

Vispan-frya, woman, Bd. 81, 18.

Visparad, ritual, Byt. 2, 59 n; SI. 16,
6; chapters cited, SI. 18, 5, 26,
32, 36, 39, 40, 46, 48.

Vistasp, king, Bd. 12, 32; 17, 6, 8;
20, 31n; 28, 15n; 29, 5; 31,
29; 32, 5; Zs. 11, ron; Byt.
1, 1n, 4; 2,1, 16, 49 ἢ, 58-60;
3, 9, 25, 26, 29M, 30, 51, 52;
Sl. 10, 21n; 11, 4. See Kai-
Vistasp.

Vitast, span, Bd. 26, 3 n; SI]. 21, an.

Vivanghaa, man, Bd. 29, 6; 31, 2,
7; 32, τη.

Vizak, man, Bd. 82, τ.

Vizarésh, demon, Bd. 28, 18.

Vobu-frydan fire, Bd. 17,1; Zs. 11,

In.

Vohfi-khshathra gatha, $1.13, 2n, 15,
37, 38 Π, 51. :

Vohfi-khshathrem-yazamaidé ch.,
S1. 18, 39.

Vohfiman, angel, Bd. 1, 23, 25,
(26n;) 7, 3; 21, 24; 80, 29;
Zs. 6, 3; 9, 6; ll, ron; SI.
18, 14; 15, 3 59 9.11) 22, 25
23, 1; his bird, SI. 10, 9; king,
Bd. 31, 29, 30; 34, 8; Byt. 2,
17; month, Bd. 26, 20.

432

PAHLAVI TEXTS.

Vohfiman-éthar, man, Bd. 838, 3.

— yast, ritual, Byt. 1, 1n, 6; 2,1.

Vologeses I, Byt. 2, το n.

Véribarst, region, Bd. δ, 8, 9; 11,
3, 43 25, το; 20,1; Byt. 8,

47.

Vérfigarst, region, Bd. δ, 8, 9; 11,
3, 43 25,10; 28,1; Byt. 8,
47.

Walking with one boot, Bd. 28, 13;
SI. 4, 8 n, (12.)
— without boots, 85]. 4, 12n; 10,

12.

Washing the face, SI. 12, 21.

—the hands, SI. 7, 3, 7; before
sleep, Sl. 10, 38.

Weeks, SI. 23, 4 n.

Well-water unclean at night, SI. 12,

17.

Westergaard, Professor, Int. 2on,
25, 28 N, 37-39, 41, 48, 71.
Wife to worship with her husband,

S1. 12, 30.

Windischmann, Int. 25, 26.

Winter, Bd. 25, 4, 5, 7, 8, 10-13,
15-17, 19, 20; 28,1.

Wisdom, like fire, 8]. 20, 2; effect
on the mind, SI. 20, 3.

Wives, five kinds, Bd, 32, 6n.

Woman, after child-birth, SI. 8, 15;
menstruous, SI. 2, 17, 96; 8,
I-14, 16-22, 25-35; 8, 123; 10,
39; 12, 4n; miscarriage, SI. 3,
15, 22, 23; pregnant, Sl. 2, 6,
105; 3, 22; 10, 4, 10, 20; 12,
11,133 priest, SI. 10, 35.

Worship, four kinds, Sl. 9, 9, 10; of
God, SI. 8, 22, 23; 10, 3, 5;
19, 7; form of, SI. 12, 1.

Worthy of death, Bd. 30, 16; SI. 2,
9, (40,) 63, 64, 76, 81, 82, 85,
105, 107, 108; 8, 2, 4, 5) 7, 95
13, 18, 21, 23; 10, 19; 15, 22,
23; 18, 4n.

Wrath, race of, Byt. 2, 22, 24, 25,
36; 8, 1, 6, 10,13, 213 — with
infuriate spear, Byt. 2, 36; 3,
24, 30, 35. See Aéshm, Khashm.

Xerxes, Bd. 34, 8 n.

Y4dk4r-i Zariran, book, Byt. 2, 49n.

Yamabust, man, Bd. 29, 5.

Yangbad, man, Bd. 81, 2. See Ayan-
ghad.

Y4-skyaothan4 hi, SI. 18, 10, 14.

Yasna, ritual, Byt. 2, 59n; Sl. 9,
110, 12n; 18, rn; 16, 6n;
oldest MSS. of, Int. 21; chap-
ters cited, Sl. 13, 1, 2 ἢ, 4, 6-
12, 16-23, 25, 27-33) 35) 37» 38)
41-45, 47, 49-51; of seven ch.,
8]. 18, on, 15-25, 50n, 51.

Yast, ritual, Sl. 12, 1, 30; 16, (6 ἢ)

17, 5 n.

Yast6frid, rite, Sl. δ, 2, 6. See
Adstéfrid.

Yat sin, Sl.1,1, 2; 2,51; 11, 1, 2;
16, 5.

Yath4-ahfi-vairy8 formula, Bd. 1,
(21;) Zs.1, (19 n;) 2, 8; SI. 10,
7; 12, 18, 32; 13, 13; recita-
tions of, $1.19, 1-15.

Yatha-ais ha, Sl. 18, 8, 14.

Yawning, cause of, SI. 12, 32.

Yazd, town, SI. 21, on, 2n.
Yazdakard, king, Int. 42; Bd. 33,
t1n; 84,9n; Byt. 8, τη.

Yazd4n, see Angels, God.

— afrikht, man, Bd. 31, 19.

— sarad, man, Bd. 81, 19.

Yazisn, rite, Bd. 2, 9; 30, 25; SI.
3, 35n; 18,1n; 17, 3,5. See
also Ceremonial.

Year, solar, Bd. 25, 1, 21; lunar,
Bd. 25, 18, 19.

Yénhé-hatam formula, Byt.2, (64n;)
SI. 10, 5n; 18, 24.

Yézi-adais ha, SI. 18, 33.

Yim, king, Bd. 12, 20; 17,5; 23,
1; 81, 3-5, 6n, 7, 8; 82, rn;
34, 4; Sl. 10, 28n; his en-
closure, Bd. 19, 16; 24, 11;
29, 4, 5,14; 82, 5; Byt. 3,

55.

Yimak, queen, Bd. 28, 1; 81, 4.

Yimak4n m., Bd. 29, 14.

Yégést, meas., Bd. 14, 28; 26, (1π.)

YQdan-Yim, man, Int. 42, 46, 47,
64; Bd. 33, ron, 11; Zs. 1, 0.

Yinan, see Greeks.

Zab, king, Bd. 31, 23 n.

—r., Bd. 20, 25 n.

Zadsam, man, Bd. 81, 14n.

Zad-sparam, priest, Int. 38, 42, 46-
49; Bd. 33, 10n, 11; Zs. 1, 9,
1g9n; 2,6n; 4,1n; 5, 4n,
5n; 6, 20n; 9,1n, 22n; 10,
5n; ll,ron; Byt. 2, 3n; SI.
13, 50n.

INDEX,

433

Zaésm, man, Bd. 81, 14.

Zagb, man, Bd. 88, 5.

Zagros m., Bd. 12, 36n.

Zabavayi τ., Bd. 20, 25.

Zainigav, man, Bd. 81, 6.

Zairiz4, demon, Bd. 1, 27; 28, 11;
30, 29.

Zairivairi, prince, Bd. 31, 29.

ΖΑ), man, Bd. 81, 37 n.

Zamyad, angel, Bd. 27, 24; Sl. 22,

28; 23, 4.

Zand (com.), Int. (ro,) 21; Byt. 1,
6, 73 3, 1, 55.

Zand-akas, book, Int. 23; Bd. 1, 1;
Zs. 9, τη.

Zandik, sect, Sl. 6, 7.

Zaothra, Av., S1.2,43n. See Holy-
water.

Zarafsan r., Bd. 20, το n.

Zarah sea, Bd. 13, 16 n.

Zaratst, apostle, Bd. 4, 2n; 17, 8;
21, 3; 24,1,15; Zs. 11, ron;
Byt. 1, 7n; 2, 4-7, 9; SI. 1,
3n; 6,1; 10, 25, 28n; chief,
Bd. 29, 2; his family, Bd. 20,
32; 28, 5; 32, 1-10; Byt. 3,
13, 47, 48; SI. 10, 4, 21n; 18,
22; his guardian spirit, Bd. 4,
4; SI. 11, 4; his millennium,
Bd. 84, 9n; Byt.1, 5; 2, 22,
24, 31, 41; 8, 11, 43}, 440;
attacked by demons, SI. 10, 4;
12, 3n, 11; addresses Afihar-
mazd, Bd. 30, 4; Byt. 1, 1, 2;
3, 1,12, 23, 57; 8, 1,123 Sl.
12, 29; 16,1, 33 17,1, 113 ad-
dressed by Afharmazd, Byt. 2,
58; 3, rr; Sl. 9, 8; 10, 26;

[5]

12, 32; 15, 30; called righteous,
Byt. 2, 11, 24, 41, 62; called
the Spitiman, Byt. 1, 3,5; 2,
3, 4) 15, 22, 25, 28, 30, 31, 36,
44, 54-56, 63; 8, 3, 4, 8-10, 13,
14, 23, 24, 43, 50; Sl. 9,14; 11,
4; 12, 23; 15, 4.

Zaratfist, man, Bd, 393, 11.

ZaratfstrétGim, Bd. 24,1. See also
Supreme high-priest or Zara-

tfist.

Zardahim, title, Bd. 31, 4.

Zarid m., Bd. 12, 2, ron.

Zarin m., Bd. 12, 29, 39.

Zarinmand lake, Bd. 22, 1, 6; spring,
Bd. 20, 34.

Zarir, man, Bd. 81, 30; 88, 4;
prince, Bd. 31, 29.

Zarman, demon, Bd. 28, 23.

Zav, king, Bd. 31, 23 n.

Zavarah, man, Bd. 31, 4τη.

Zavulistan, land, Byt. 3, 13 n.

Zend r., Bd. 20, 15.

Zendah r., Bd. 20, 15 n.

Zisak, man, Bd. 82, 1n.

Zismand r., Bd. 20, 7, 19.

Ziyanak, woman, Bd. 81, 4.

Zéb, king, Bd. 84, 6. See AGizébé.

Zobara-vahman, bird, Bd. 19, 19.

Zodiacal signs, Bd. 2, 2; Sl. 21, 2, 7.

Zohab, land, Bd. 20, 25 ἢ.

Zohar, see Holy-water.

Zéndak r., Bd. 20, 7, 15 n.

Zota (priest), Bd. 30, 30.

Zravad, place, Bd. 12, 35.

Zravakad, place, Bd. 12, 35.

Zrvina, Av., Zs. 1, 24 n.

Zfisak, man, Bd. 31, 14.

Ff

ERRATA.

P. 133, note 6, for ‘daughter’ read ‘ grand-daughter.’

P. 161, note 4, for ‘D&d-sparam’ read ‘ Zad-sparam;’ also in’ p. 167,
note 5; p. 168, note 2; p.177, note 3; p. 182, note 1; p. 184,
note 1.

P. 199, note 6, for ‘Shapfr 1’ read ‘Shapér II.’

435

TRANSLITERATION OF ORIENTAL ALPHABETS.

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Di Sey

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[6] 8

London

HENRY FROWDE

OXFORD UNIVERSITY PRESS WAREHOUSE

7 PATERNOSTER ROW

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THE

SACRED BOOKS OF THE EAST,
\\ |

TRANSLATED
BY VARIOUS ORIENTAL SCHOLARS

AND EDITED BY

F. MAX MULLER
AT oe
VOL. VI

@rford
AT THE CLARENDON PRESS

1880

(AU rights reserved ἢ
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HARVARD
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LIBRARY

THE QUR’AN

TRANSLATED BY

E. H. PALMER

PART I

CHAPTERS I TO XVI

@rford
AT THE CLARENDON PRESS

1880

[All rights reserved ἢ

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: , ἐπε ες rag é De a εν 450 Sf,
CONTENTS.

PAGE
INTRODUCTION . : . ‘ ὃ . : : - ix
Abstract of the Contents of the Qur’4n . : ; . Ixxxi
I. The Opening Chapter (Mecca) : x I
II. The Chapter of the Heifer (Medinah) . . ; 2
III. The Chapter of Imran’s Family (Medinah) . . 46
IV. The Chapter of Women (Medinah).. .. - ἦι
Vv. The Chapter of the Table (Medinah). ; . 96
VI. The Chapter of Cattle (Mecca) : ee. "ς . ΤΡ
VII. The Chapter of Al Aaraf (Mecca) . : - «138
VIII. The Chapter of the Spoils (Medinah) . F . 163
IX. The Chapter of Repentance or Immunity (Medinah) 172
X. The Chapter of Jonah (Mecca) . ; : . 192
XI. The Chapter of Had (Mecca) F 2 ‘ . 205
XII. The Chapter of Joseph (Mecca) . . . + 219
XII. The Chapter of Thunder (Mecca) .. . 3. - 232
XIV. The Chapter of Abraham (Mecca)... ‘ . 238
XV. The Chapter of El ‘Hagr (Mecca) . ‘ F ως 244

XVI. The Chapter of the Bee (Mecca) . ᾿ . . 250

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INTRODUCTION.

BEFORE entering upon an intelligent study of the Qur’4n
it is necessary to make oneself acquainted with the circum-
stances of the people in whose midst it was revealed, with
the political and religious aspects of the period, and with
the personal history of the prophet himself.

Arabia or Gazirat el “Arab, ‘the Arabian Peninsula,’ as
it is called by native writers, is bounded on the west by the
Red Sea; on the east by the Persian Gulf and the Gulf of
Oman; on the south by the Indian Ocean; and on the
north it extends to the confines of Babylonia and Syria.

The Arabs were divided into those of the desert and
those of the towns.

The first were settled in the sterile country of the Higdz,
and the no less barren highlands of Negd.

The principalities bordering on Syria and Persia were
vassals of the Roman and Persian empires; the kingdom
of Himyar in Yemen, to the south of the Peninsula, was in
free communication with the rest of the world; but the
Higdz, ‘the barrier, had effectually resisted alike the
curiosity and the attacks of the nations who fought
around it for the empire of the world. Persia, Egypt,
Rome, Byzantium had each unsuccessfully essayed to pene-
trate the country and conquer its hardy inhabitants.

The Hig4z consists of the barren ranges of hills which
lead up from the lowlands on the Eastern coast of the Red
Sea to the highlands of Negd. In its valleys lie the holy
cities of Mecca and Medinah, and here was the birthplace of
el Islam.

The Arabs of the desert preserved almost intact the
manners, customs, and primeval simplicity of the early
patriarchs. :

They lived in tents made of hair or woollen cloth, and

Χ THE Qur’AN.

their principal wealth consisted in their camels, horses, and
male and female slaves. ;

They were a nomad race, changing their residence to the
various places within their own territory, which afforded
the best pasturage as the seasons came round.

Brave and chivalrous, the Arab was always ready to
defend the stranger who claimed his protection, while he
would stand by a member of his own clan and defend him
with his life, whether he were right or wrong. This devo-
tion to the tribe was one of the strongest characteristics of
the Arabs, and must be borne in mind if we would under-
stand aright the early history of Islam.

They were generous and hospitable to a fault, and many
a tale is told of a chief who gave away his last camel, or
slew his favourite horse to feed a guest, while he and his
family were well-nigh left to starve.

Pride of birth was their passion, and poetry their great-
est delight ; their bards recited the noble pedigrees and
doughty deeds of their tribes——as their own proverb has it,
‘the registers of the Arabs are the verses of their bards, —
and in the numerous ancient poems still extant we have
invaluable materials for the history of the race.

But their vices were as conspicuous as their virtues, and
drunkenness, gambling, and the grossest immorality were
very prevalent amongst them. Robbery and murder were
their ordinary occupations, for an Arab looked on work or
agriculture as beneath his dignity, and thought that he had a
prescriptive right to the property of those who condescended
to such mean offices. The death of an Arab, however, was
revenged with such rigour and vindictiveness by the fierce
laws of the blood feud, that a certain check was placed
upon their bloodthirsty propensities even in their wars;
and these were still further tempered by the institution of
certain sacred months, during which it was unlawful to
fight or pillage. Cruel, and superstitious too, they were,
and amongst the inhuman customs which Mohammed
swept away, none is more revolting than that, commonly
practised by them, of burying their female children alive.

FS δ᾽ ΘΝ

INTRODUCTION. ΧΙ

The position of women amongst them was not an ele-
vated one, and although there are instances on record of
heroines and poetesses who exalted. or celebrated the
honour of their clan, they were for the most part looked
on with contempt. The marriage knot was tied in the
simplest fashion and untied as easily, divorce depending
only on the option and caprice of the husband.

As for government they had, virtually, none; the best born
and bravest man was recognised as head of the tribe, and
led them to battle; but he had’ no personal authority over
them, and no superiority but that of the admiration which
his bravery and generosity gained for him.

The religion of the Arabs was Sabzanism, or the worship
of the hosts of heaven, Seth and’ Enoch. being considered
as the prophets of the faith.

This cult no doubt came from Chaldea, and the belief in
the existence of angels, which they also professed, is trace-
able to the same source. Their practice of making the
circuit of the holy shrines, still continued as part of the
Ἢρ ceremonies, probably also arose from this planetary
worship.

The comparatively simple star-worship of the Sabzeans
was, however, greatly corrupted ; and a number of fresh
deities, superstitious practices; and: meaningless rites had
been introduced.

The strange sounds that often break the terrible stillness
of the desert ; the sudden storms of sand or rain that in
a moment cover the surface of a plain, or change a dry
valley into a roaring torrent; these and a thousand other
such causes naturally produce a strong effect upon an
imagination quickened by the keen air and the freedom of
the desert.

The Arab, therefore, peopled the vast solitudes amidst
which he dwelt with supernatural beings, and fancied that
every rock, and tree, and cavern had its ginn or presiding
genius. These beings were conceived to be both beneficent
and malevolent, and were worshipped to propitiate their help
or avert their harm. From the worship of these personifi-

ΧΗ THE QuR’AN,

cations of the powers of nature to that of the presiding
genius of a tribe or of a place, is an easy transition, and
we accordingly find that each tribe had its patron deity
with the cult of which their interests were intimately
bound up. The chief god of this vague national cult was
Allah, and most tribes set up a shrine for him as well as
for their own particular deity. The offerings dedicated to
the former were set apart for the advantage of the poor
and of strangers, while those brought to the local idol were
reserved for the use of the priests. If Allah had by any
chance anything better than the inferior deity, or a portion
of his offerings fell into the lot of the local idol, the priests
at once appropriated it; this practice is reprehended by
Mohammed in the Qur’4n (VI, ver. 137).

The principal deities of the Arab pantheon were—

Allah ta‘4lah, the God most high.

Hubal, the chief of the minor deities; this was in the
form of a man. It was brought from Syria, and was sup-
posed to procure rain.

Wadd, said to have represented the heaven, and to have
been worshipped under the form of a man.

Suwéa’h, an idol in the form of a woman, and believed
to be a relic of antediluvian times.

YaghaTH, an idol in the shape of a lion.

Ya’dq, worshipped under the figure of a horse.

Nasr, which was, as the name implies, worshipped under
the semblance of an eagle.

El ’HuzzA, identified with Venus, but it appears to have
been worshipped under the form of an acacia tree, cf.
note 2, p. 132.

Allat, the chief idol of the tribe of THagif at ΖΑ,
who endeavoured to make it a condition of surrender to
Mohammed that he should not destroy it for three years,
and that their territory should be considered sacred like
that of Mecca, a condition which the prophet peremptorily
refused. The name appears to be the feminine of Allah.

Manat, worshipped in the form of a large sacrificial stone
by several tribes, including that of HuDHeil.

INTRODUCTION. ΧΗ

Duwar, a favourite idol with the young women, who
used to go in procession round it, whence its name.

1581, an idol that stood on Mount Zafa.

Naila, an image on mount Marwa.

The last two were such favourite objects of worship that,
although Mohammed ordered them to be destroyed, he was
not able entirely to divert the popular regard from them, and
the visitation of Zafa and Marwa are still an important part
of the ‘Hagg rites.

*Hab’hab was a large stone upon which camels were
slaughtered.

El ’Huzza, Allat, and Manat are mentioned by name in
the Qur’4n, see Chapter LIII, vers. 19-20.

The Kaabah, or chief shrine of the faith, contained, be-
sides these, images representing Abraham and Ishmael,
each with divining arrows in his hand, and a statue or
picture representing the virgin and child.

There were altogether 365 idols there in Mohammed’s
time.

Another object of worship then, and of the greatest
veneration now, is the celebrated black stone which is
inserted in the wall of the Kaabah, and is supposed to
have been one of the stones of Paradise, originally white,
though since blackened by the kisses of sinful but believing
lips.

The worship of stones is a very old form of Semitic cult,
and it is curious to note that Jacob ‘took the stone that he
had put for his pillow, and set it up for a pillar, and poured
oil on the top of it; and he called the name of the place
Bethel!;’ and that at Mecca the principal object of sacred
interest is a stone, and that the Kaabah has been known,
from time immemorial,as Bait allah, ‘the house of God.’

The ginn, like the angels, were held by the ancient Arabs
to be the daughters of Allah; they were supposed to be
created out of fire instead of clay, but in 411 other respects
to resemble mankind, and to be subject to the same laws of
procreation and decease.

* Genesis xxviii. 18-19.

xiv THE QUR'AN.

Mohammed believed that he was sent as an apostle to
both men and ginns, and Sarah LXXII contains an allusion
to a vision in which he beheld a multitude of the ginns
bowing in adoration and listening to the message which
man had disdainfully refused.

Witches and wizards were also believed to exist, that is,
persons who had contrived to subject one or more of these
supernatural powers by spells, of which the holy name
_ was the most powerful.

Two fallen angels, Hardt and M4rdt, confined in a pit
at Babylon, where they are hung by their heels in chains
until the judgment day, are always ready to instruct men
in the magical art.

The belief in Allah himself was little more than a remini-
scence, and as he had no priesthood, and was not the patron
of any particular tribe, his supremacy was merely nominal.

The belief in a future life had not as yet taken a definite
hold on the people, and the few who, following the old
savage plan, buried a camel with its master or tied it up te
die of hunger at his grave, so that he might not be obliged
to enter the next world on foot, probably did it rather from
custom than from a belief in its real significance.

In short, the Arab of Mohammed’s time was what the
Bedawi of to-day is, indifferent to religion itself, but using
a few phrases and practising, in a merely perfunctory man-
ner, a few observances which his forefathers had handed
down to him.

Christianity had already established itself in Arabia. In
Yemen, the city of Nagran had become the seat of a
Christian bishopric, and some of the more important tribes,
like Kindeh and Ghassan, had embraced Christianity, which
was also the religion of most of the Arabs of Syria.

But it had not penetrated deeply into their hearts, and
its miracles, its doctrine of the Trinity, and the subtle dis-
putes of monophysites and monothelites were absolutely
incomprehensible to them.

Judaism was more in accordance with their habits and
traditions: a number of Jews had found their way into the

INTRODUCTION. XV

country after the repression of the revolt against the
emperor Adrian, and had made numerous converts. Their
creed, however, being based on the idea that they alone
are the chosen people, was too exclusive for the majority of
the Arabs, while the numerous and vexatious restrictions of
its ritual and regulations for every-day life were but ill
suited to the free and restless spirit of the sons of the
desert.

At the time of Mohammed’s appearance the national
religion of the Arabs had so far degenerated as to have
scarcely any believers. The primeval Sabzanism was all
but lost, and even the worship of the powers of nature
had become little more than a gross fetishism; as one of
Mohammed’s contemporaries said, when they found a fine
stone they adored it, or, failing that, milked a camel over a
heap of sand and worshipped that. ,

But by far the greater number had ceased to believe in
anything at all; the pilgrimages, sacrifices, and worship of
the tribal idols were still kept up, but rather for political
and commercial reasons than as a matter of faith or con-
viction. Some, indeed, did consult the oracles, or vow an
offering to their god in case of some desired event coming
to pass; but, if their hopes were disappointed, the deity was
assailed with childish abuse, while, if they succeeded, the
vow was evaded by some less expensive sacrifice.

Yet the mere existence amongst them of Christians and of
Jews caused the monotheistic idea to attract the attention
of some of the more earnest and enquiring minds.

Amongst those who had endeavoured to search for the
truth among the mass of conflicting dogmas and supersti-
tions of the religions that surrounded them were Waraqah,
the prophet’s cousin, and Zeid ibn ‘Amr, surnamed ‘the
Enquirer.’

These enquirers were known as ‘Hanifs, a word which
originally meant ‘inclining one’s steps towards anything,’
and therefore signified either convert or pervert.

They did not constitute a united party, but each for him-
self investigated the truth. There was, however, another

Xvi THE QUR'AN.

sect who professed to have found the truth, and who
preached the faith of their father Abraham, nothing more
nor less, in fact, than the doctrine of the unity of God.
These also called themselves ‘Hantfs, and Mohammed
himself at first adopted the title as expressing the faith of
Abraham }, but subsequently changed it to Muslim.

The chief seat of the cult of the deities of Arabia was
Mecca, also called Bekka, both names signifying a place of
concourse ; another name of the city is Umm el QurA, ‘the
mother of cities,’ or metropolis. It was built about the
middle of the fifth century of our era by the Qurdis on
their obtaining possession of the Kaabah, the most ancient
shrine in the country. It is situated in a narrow sandy
valley shut in by bare mountains. The soil around the
city is stony and unproductive, and the inhabitants are
obliged to import their own provisions. To furnish this
supply with more regularity Hashim, Mohammed’s grand-
father, appointed two caravans, one in winter and the other
in summer, to set out yearly; they are mentioned in the
Qur'an, Chapter CVI.

The territory of Mecca was held sacred; it was a sanctuary
for man and beast, since it was unlawful to take any life
there save those of the animals brought thither for sacrifice,
at the time of the great gatherings of pilgrims who flocked
yearly to the shrine.

The Kaabah is mentioned by Diodorus as a famous
temple whose sanctity was even then revered by all the
Arabians ; its origin must therefore be ascribed to a very
remote period.

The name, which simply means ‘a cube,’ was given it
on account of its shape, it being built square of unhewn
stones. It was supposed to have been built by Adam from
a model brought from heaven, and to have been sub-
sequently restored by Seth, and later on by Abraham and
Ishmael.

The stone on which Abraham stood when-rebuilding the

1 See Qur'an II, 129.

INTRODUCTION. XVii

Kaabah is still shown there ; it is called the maqam Ibrahim
or Abraham’s station, and is mentioned several times in the
Qur’an.

The well Zemzem, amongst the most venerated objects
in the sacred precincts of Mecca, is believed to be the
spring which Hagar discovered when she fled out into
the wilderness with her son Ishmael. It wasa small stream
flowing from one of the surrounding hills, and this having
in course of time dried up, Abd al Mu/¢salib, Mohammed’s
grandfather, caused the well to be dug on the spot whence
the spring originally issued.

The Kaabah, so far as the dim legends of antiquity throw
any light on the subject, remained for a long period in the
hands of the descendants of Ishmael, and on their migrating
to other parts of the peninsula its guardianship became
vested in their kinsmen, the Jorhamites. These were driven
out by the Amalekites, who were in turn defeated by
the combined forces of the Ishmaelites and Jorhamites, the
latter of whom again became masters of the temple. The
Jorhamites were defeated and deposed by a coalition of
the Benu Bakr and Benu ‘//uza’hah, and the charge of the
Kaabah remained with the last-mentioned tribe.

‘Amr ibn La‘hy, a chief of the Benu ‘Huza’hah, now
assumed the political and religious chieftainship of Mecca,
and it was in his reign that the idols were placed in the
Kaabah. The result of this was vastly to increase the
importance of the city and its temple, as the various objects
to which individual tribes paid worship were then all con-
centrated within its precincts.

Quzai, an ancestor of the prophet, making common cause
with the Benu Ken4nah, defeated the Benu Bakr and Benu
‘Huza’hah and restored the custody of the Kaabah to his
own tribe, the Qurais.

From Quz4i it descended to his eldest son ‘Abd ed
_ Dar, from whom the principal offices were however trans-
ferred to his brother ‘Abd Men4f. These were the privilege
of supplying the pilgrims with water and food at the time
of the ‘Hagg; the command of the army and civic head-

[6] b

Xviil THE QUR'AN.

ship of the town; and the custody of the Kaabah before
alluded to.

‘Abd Menéf left four sons, ‘Abd Shems, Hashim, al
Mu/zalib, and Ndufel. To Hashim was entrusted the
guardianship of the Kaabah and the right of supplying food
to the pilgrims, together with the princedom of Mecca,
while to the descendants of “Abd ed Dar was left only the
office of supplying them with water.

HAshim and his son ‘Abd al Mufralib filled’ the office
with so much liberality that the wealth of the family,
though considerable, was nearly all dissipated, and the
rival family of Ommaiyeh, son of ‘Abd Shems, took over
the more expensive offices with the prestige which they
naturally carried. It was during the reign of ‘Abd al Muz-
falib that the invasion of Mecca by the Abyssinian army
under Ashram the Abraha took place; they were however
repulsed with great loss. This year was afterwards known
as the ‘ Year of the Elephant,’ from the fact of these animals
having been employed against the holy city. ‘Abd al
Muffalib’s youngest son, Abd allah, married a kinswoman
settled at YatHrib (Medinah), by whom he had one post-
humous child Mohammed, the future prophet.

The exact date generally given of Mohammed’s birth is
April 20, 571 A. D., but all that is absolutely certain: is that
he was born in the Year of the Elephant. All that the
child inherited from his father was five camels and a slave
girl.

According to the fashion of the country he was provided
with a Bedawi wet nurse, one ‘Halimah, who took him with
her to the tents of her people and reared him amidst the
invigorating surroundings of desert life.

At the age of six Mohammed lost his mother, Aminah.

The orphan was taken care of by his grandfather ‘Abd
al MuZzalib, who showed for him very great affection, and
at his death, which happened two years later, left him to
the guardianship of his son Abu TAlib, afterwards one of the
most prominent persons in Muslim history.

To support himself the young Mohammed was obliged

INTRODUCTION. xix

to tend the sheep and goats of the Meccans, an occupation
which, even at the present day, is considered by the Bedawin
as derogatory to the position of a male. Of this part of his
life we know but little, for although Muslim historians relate
innumerable legends about him, they are for the most part
obviously false, and quite unimportant to the real under-
standing of his life and character.

At the age of twenty-four he was employed by a rich
widow, named ‘//adigah, to drive the caravans of camels
with which she carried on an extensive trade.

So well did Mohammed ingratiate himself with his
employer, who was also his kinswoman, that she offered
him her hand, and although she was forty years of age and
he barely twenty-five, their union was eminently a happy
one.

Long after her death his love for “Hadigah remained
fresh in Mohammed’s heart ; he would never lose an oppor-
tunity of extolling her virtues, and would often kill a sheep
and distribute its flesh to the poor in honour of her memory.

‘Ayeshah, daughter of Abu Bekr, whom he married three
years after ‘Hadigah’s decease, was in the habit of saying
that she was never jealous of any of his wives except ‘the
toothless old woman.’

Six children were the issue of this marriage, four girls
and two boys; both of the latter died at an early age.

But of this portion of his career, too, we have no authentic
information ; all that is certain is that he was an honest,
upright man, irreproachable in his domestic relations and
universally esteemed by his fellow-citizens, who bestowed
upon him the sébriquet of ΕἸ Amin, ‘the trusty.’

Mohammed was a man of middle height, but of com-
manding presence; rather thin, but with broad shoulders
and a wide chest; a massive head, a frank oval face with a
clear complexion, restless black eyes, long heavy eyelashes,
a prominent aquiline nose, white teeth, and a full thick
beard are the principal features of the verbal portraits
historians have drawn of him.

He was a man of highly nervous organization, thoughtful,

b2

ΧΧ THE QUR'AN.

restless, inclined to melancholy, and possessing an extreme
sensibility, being unable to endure the slightest unpleasant
odour or the least physical pain.

Simple in his habits, kind and courteous in his demeanour,
and agreeable in conversation, he gained many over to his
side, as much by the charm of his manners as by the
doctrine which he preached.

Mohammed had already reached his fortieth year when
the first revelations came to him. They were the almost
natural outcome of his mode of life and habit of thought,
and especially of his physical constitution. From youth
upwards he had suffered from a nervous disorder which
tradition calls epilepsy, but the symptoms of which more
closely resemble certain hysterical phenomena well known
and diagnosed in the present time, and which are almost
always accompanied with hallucinations, abnormal exercise
of the mental functions, and not unfrequently with a certain
amount of deception, both voluntary and otherwise.

He was also in the habit of passing long periods in
solitude and deep thought; and he was profoundly im-
pressed with the falsehood and immorality of the religion
of his compatriots and with horror at their vicious and
inhuman practices, and had for his best friends men, such
as his cousin Waraqah and Zaid ibn Amr, who had, pro-
fessedly, been long seeking after the truth and who had
publicly renounced the popular religion.

At length, during one of his solitary sojournings on Mount
‘Hird, a wild and lonely mountain near Mecca, an angel
appeared to him and bade him ‘READ?!’ ‘I am no
reader!’ Mohammed replied in great trepidation, whereon
the angel shook him violently and again bade him read.

1 In Arabic iqra’; a great difference of opinion exists even among Moham-
medans about the exact meaning of this word. I have followed the most gene-
rally accepted tradition that it has its ordinary signification of ‘ reading,’ and
this is supported by the reference immediately afterwards to writing; others
take it to mean ‘recite!’ Sprenger imagines it to mean ‘read the Jewish and
Christian scriptures,’ which, however ingenious, is, as an Arab would say, barid,
singularly frigid and foreign to the spirit of the language.

INTRODUCTION. ΧΧῚ

This was repeated three times, when the angef uttered the
five verses which commence the 96th chapter :

‘READ! in the name of thy Lord, who did create—
Who did create man from congealed blood.
READ! for thy Lord is the most generous,
Who has taught the use of the pen,—
Has taught man what he did not know.’

Terribly frightened, he hastened home to his. faithful wife
“Hadigah, who comforted:him. The vision.of the angel was
not repeated, but his hallucinations and mental excitement
continued to such an extent that a new fear took hold of
him, and he began to wonder whether he were not, after all,
possessed by a ginn, one of those dread supernatural beings
of which I have before spoken.

Persons afflicted with epileptic or hysterical symptoms
were supposed by the Arabs, as Ὀγ 80. many other nations,
to be possessed, and we find the constant complaint in the
Qur’4n that he was regarded as such by his fellow-citizens.
Poetic frenzy was evidently recognised by them as nearly
akin to demoniacal possession, and of this charge, too, the
prophet frequently endeavours.to clear himself. His habit
of fasting and watching throughout the night would and no
doubt did increase his tendency to mental. excitement. and
visionary hallucinations.

The celebrated ‘night journey’ or. ‘ascent: into heaven,
which many of the Muslims allow to have been merely a
dream, was doubtless. the result of one of these fits of
mental exaltation. It must be remembered, however, that
to an Eastern mind the reducing it to a dream by no means
detracts either from its reality or its authority, dreams being
supposed to be direct revelations from God; see the Story of
Joseph, Chapter XII, and the same as recorded: in the Old
Testament.

_ That he himself thoroughly believed in the reality of his
revelations there can be no doubt, especially during the
early part of his prophetic career. The chapters which
belong to this period abound in passages which were

ΧΧΙΙ THE Qur’AN.

evidently uttered in a state of complete ecstasy; but the
later portions of the Qur’4n, in which more consecutive
stories are told, and in which ordinances are propounded for
the general guidance of the believers, or for individual cases,
are of course couched in more sober language, and show
traces of being composed in a calmer frame of mind.

_The thought that he might be, after all, mad or possessed
(magniin) was terrible to Mohammed.

He struggled for a long time against the idea, and en-
deavoured to support himself by belief in the reality of the
divine mission which he had received upon Mount ‘Hira; but
no more revelations came, nothing occurred to give him
further confidence and hope, and Mohammed began to feel
that such a life could be endured no longer. The Fatrah
or ‘intermission, as this period without revelation was
called, lasted for two. and a half or three years.

Dark thoughts. of suicide presented themselves to his
mind, and on more than:one occasion he climbed the steep
sides of Mount ‘Hira, or Mount Thabir, with the desperate
intention of putting an end to his unquiet life by hurling
himself from one of the precipitous cliffs. But a mysterious
power appeared to hold him back, and at length the long
looked-for vision came, which was to confirm him in his
prophetic mission.

At last the angel. again appeared in all his glory,
and Mohammed in terror ran to ‘his wife ‘Hadigah and
cried daTHTHir(nt, ‘wrap me up!’ and lay down entirely
enwrapped in his cloak as was his custom when attacked
by the hysterical fits (which were always accompanied, as
we learn froin the traditions, with violent hectic fever),
partly for medical reasons and partly to screen himself
from the gaze of evil spirits.

As he lay there the angel again spake to him: ‘O thou
covered! Rise up and warn! and thy Lord magnify!
and thy garments purify; and abomination shun! and
grant not favours to gain increase; and for thy Lord
await"!’

1 SGrah LXXIV, 1-7.

------τττὕ-“ἝΓΉ Ἧς ὁ ὃ ὃΌΈᾶΌἝΌ .. ...-.υ«.....

INTRODUCTION. XXili

And now the revelations came in rapid succession. He
no longer doubted the reality of the inspiration, and his
conviction of the unity of God and of his divine commission
to preach it were indelibly impressed upon his mind.

His only convert was at first his faithful wife ‘Hadigah;
she was always at his side to comfort him when others
mocked at him, to cheer him when dispirited, and to en-
courage him when he wavered.

Well, indeed, did she deserve the title by which after-
ages knew her of Umm el M0’minin, ‘the mother of the
believers.’

His daughters next believed; his cousin Ali, Abu
Talib’s youngest son, whom Mohammed had adopted to
relieve his uncle of some portion of his family cares, soon
followed; then came Zaid, his freedman, favourite com-
panion and fellow-seeker after truth; and ere long the little
band of believers was joined by Abu Bekr, a rich merchant,
and man of the most upright character, who had also beea
his confidant during that period of doubt and mental strife.
Mohammed was wont to say that, ‘all the world had hesi-
tated more or less to recognise him as the Apostle of God,
except Abu Bekr alone.’ Abu Bekr enjoyed immense in-
fluence with his fellow-citizens, and had by his probity
earned the appellation of el Ziddig, ‘ the true.’

The next converts to the new faith were two young men,
Zobeir and Sa‘ad ibn WaqqaAz, both relations of the prophet.
Abd er Rahman ibn Auf and Tal'’hah, men of mark and
military prowess, then joined the Muslim ranks. Othmd4n
ibn Affan, afterwards the third ‘Caliph, a young Arab beau,
also embraced Isl4m for the sake of obtaining the hand of
Mohammed’s daughter, Rukaiyah. The accession of these
personages opened the eyes of the Qurdis to the importance
of the movement, but the number of the faithful was still
but small.

His other converts were only women and slaves, the
former being won over by the influence of ‘Hadigah.
Amongst the latter was an Abyssinian slave named Bilal,
who subsequently underwent cruel persecutions for the

XXIV THE QUR'AN.

faith, and on the establishment of the religion became the
first mu’ezzin or ‘crier,’ who called to prayer in Islam.

In the fifth year of his ministry Mohammed made another
important convert, Omar ibn el ‘Hattab, a fierce soldier,
who had been one of the bitterest opponents of the new
religion, but who afterwards proved its chief support.

His conversion carried with it so great weight that the
Mohammedan traditions relate it with miraculous attendant
details. Omar and Abu Bekr supplied, the one by his
vigour and promptitude in action, and the other by his
persuasive eloquence and address, the want of the practical
element in Mohammed’s character. So thoroughly did he
rely upon them and seek support from their companionship,
that it was always his custom to say, ‘I and Abu Bekr and
Omar have been to such and such a place, or have done
such and such a thing.’

To the great mass of the citizens of Mecca the new
doctrine was simply the ‘Hanifism to which they had be-
come accustomed, and they did not at first trouble them-
selves at all about the matter. Mohammed’s claim, how-
ever, to be the Apostle of God called forth more opposition,
causing some to hate him for his presumption and others to
sidicule him for his pretensions; some, as we have seen
above, regarded him in the light of one possessed, while
another class looked upon him as a mere-vulgar soothsayer.

But in. preaching the unity of Allah, Mohammed was
attacking the very existence of the idols, in the guardian-
ship of which consisted not only the supremacy of Mecca,
but the welfare and importance of the state. The chiefs of
the Qurdais therefore began to look with no favourable eye
upon the prophet, whom they regarded as a dangerous
political innovator.

But Mohammed himself came of the most noble family
in Mecca, and could not be attacked or suppressed without
calling down upon the aggressors the certain vengeance of
his protector Abu T4lib and his clan, A deputation of
the chiefs therefore waited upon Abu T4lib and begged
him to enforce silence upon his nephew, or to withdraw his

INTRODUCTION. XXV

protection, which latter alternative was equivalent to hand-
ing him over to the summary vengeance of his foes. This
Abu Talib firmly but politely refused to do, and it was not
until they added threats to their entreaties that he con- |
sented even to remonstrate with his nephew.

Mohammed, though deeply grieved at losing, as he
feared, his uncle’s protection and goodwill, exclaimed in.
reply, ‘By Allah! if they placed the sun on my right hand
and the moon on my left, to persuade me, yet while God
bids me, I will not renounce my purpose!’ and bursting
into tears turned to leave the place. But the kind old Abu
Talib, moved at his nephew’s tears, recalled him and as-
sured him of his continued protection.

From his fellow-citizens Mohammed met with nothing
but raillery, insults, and actual injuries, when he ventured
to announce his mission in public.

In return he could only threaten them with punishment
in this world and the next, setting before them the fate of
those who had rejected the prophets of old, of the people
of Noah and Lot, of the destruction of Pharaoh and other
contumacious folk ; and painting in vivid colours the dread-
ful torments of the future life. But the one threat seemed
little likely to be realised, and in an existence after death
they had no belief. So the prophet’s warnings went for
naught, and he himself was forced to bear with patience
the contumely heaped upon him and the still deeper pain
of disappointment and the sense of failure.

In proportion as the new faith incurred the open hostility
of the Meccans, the position of its converts became more
embarrassing. Those who had powerful protectors could
still weather the storm, but the weaker ones, especially the
slaves and women, had to endure the severest persecutions,
and in some cases suffered martyrdom for their belief.

Some of the slaves were bought off by Abu Bekr, Mo-
hammed’s own financial position not allowing him to do
this himself; others having no resource apostatized to save
their lives. ,

Under these circumstances the prophet advised his little

χχνὶ THE QUR'AN.

band of followers to seek safety in flight; and a few of the
most helpless of them accordingly emigrated to the Chris-
tian country of Abyssinia. The next year others joined
them, until the little colony of Muslim emigrants numbered
a hundred souls.

The Qurdis were much annoyed at the escape of the
Muslims, as they had hoped and determined to suppress
the movement completely: they therefore sent a deputation
to the Naggasi or king of Abyssinia, demanding thé sur-
render of the fugitives. The Nagg&Ast called his bishops
around him, and summoning the refugees to the conference
bade them answer for themselves, They told him how
they had been plunged in idolatry and crime, and how
their prophet had called them to belief in God and to the
practice of a better life ; then they quoted the words of the
Qur’4n concerning Jesus, and finally begged the monarch
not to give them up to these men, who would not only
persecute them, but force them back into unbelief and sin.
The Naggasi granted their request and sent the messengers
back. The failure of this attempt increased the hostility
of the Qurdis towards the small remnant of the Muslims
who were left in Mecca.

Almost alone, exposed to hourly danger and annoyance,
it is not to be wondered at that Mohammed should for a
moment have conceived the idea of a compromise.

The chiefs of Mecca cared little for their own idols, but
_ they cared greatly for their traffic and their prestige. If
the gods in the Kaabah were false and their service vain
and wicked, who would visit the holy shrine? and where
would then be the commercial advantages that flowed into
Mecca from the pilgrims who crowded yearly to the town ?
Again, if they allowed the favourite deities of the neigh-
bouring powerful tribes to be insulted or destroyed, how
could they expect that these latter would accord safe con-
duct to their caravans or even allow them to pass through
the territories unmolested ?

Al *Huzz4, Allat, and Manat were the idols of the most
important of these neighbouring tribes, and the Qurais pro-

INTRODUCTION. χχν

posed to Mohammed that he should recognise the divinity
of these three deities, and promised in their turn that they
would then acknowledge him to be the Apostle of Allah.

‘One day, therefore, he recited before an assembly of the
Qurdais the words of the Qur’4n, Chapter LIII, vers. 19, 20,
and when he came to the words, ‘Have ye considered Allat
and Al ‘Huzzé and Manat the other third δ᾽ he added, ‘ They
are the two high-soaring cranes, and, verily, their interces-
sion may be hoped for!’ When he came to the last words
of the chapter, ‘Adore God then and worship !’ the Meccans
prostrated themselves to the ground and worshipped as
they were bidden.

A great political triumph was achieved, the proud and
mocking Meccans had acknowledged the truth of the
revelations, the city was converted, Mohammed’s dream
was realised, and he was himself the recognised Apostle of
God!

But at what a sacrifice! politically he had gained the
position at which he aimed, but it was at the expense of
his honesty and his conviction ; he had belied and stul-
tified the very doctrine for which he and his had suffered
so much. The delusion did not last long; and on the
morrow he hastened to recant in the most uncompromising
manner, and declared, no doubt with the fullest belief in
the truth of what he was saying, that Satan had put the
blasphemous words in his mouth. The passage was recited
afresh, and this time it read: ‘Have ye considered Allat
and Al’Huzza and Mant the other third? Shall there be
male offspring for Him and female for you? That, then,
were an unfair division! They are but names which ye
have named, ye and your fathers! God has sent down no ©

“authority for them! Ye do but follow suspicion and what
your souls lust after! And yet there has come to them
guidance from their Lord!’

This incident is denied by many of the Muslim writers,
but not only are the most trustworthy histories very ex-
plicit on the subject, but it is proved by the collateral
evidence that some of the exiles returned from Abyssinia

XXVili THE QUR'AN.

on the strength of the report that a reconciliation had been
effected with the Qurais.

His recantation brought upon Mohammed redoubled
hate and opposition, but his family still stood firmly by
him, and his life was therefore safe, for it was no light thing
to incur the dread responsibility of the blood feud.

The Qurdis revenged themselves by placing the family
under a ban, engaging themselves in writing to contract
no marriage or commercial relations. with any of them, to
accord them no protection, and, in short, to hold no com-
munication whatever with them. This document was
solemnly suspended in the Kaabah itself.

The result of this was more than mere social disqualifica-
tion, for as they could not join the Meccan caravans, and were
not rich or powerful enough to equip one of their own, they
lost their very means of livelihood, and were reduced to the
greatest penury and distress.

Unable to contend openly with so many and such power-
ful foes, the whole of the Hasimi family, pagan as well as
Muslim, took refuge in the si‘b or ‘ravine’ of Abu Talib,
a long and narrow defile in the mountains to the east
of Mecca. One man only kept aloof, and that was Abu
Laheb, the uncle of the prophet, the bitterest enemy of ΕἸ
Islam.

For two years the HAsimis lay under the ban, shut up in
their ravine and only able to sally forth when the ‘Hagg
pilgrimage came round and the sacred months made their
persons and their property for the time inviolable.

At length the Qurdis began themselves to tire of the
restriction which they had imposed upon the. Hasimi
clan, and were glad of an excuse for removing it. It was
found that the deed on which it had been engrossed had
become worm-eaten and illegible, and this being taken as
an evidence of the divine disapproval of its contents, they
listened to the appeal of the venerable Abu Talib and
allowed the prisoners to come forth and mix once more
freely with the rest of the world. The permission came none
too soon, for their stores were gone and they were on the

INTRODUCTION. XXIX

brink of actual starvation. During the two weary years of
suffering and distress Mohammed had of course made no
converts amongst the people of Mecca, and few, if any,
members of his own clan had joined him during their
seclusion, so that his prospects were gloomier than ever.

To add to his troubles, he lost his faithful wife ‘Hadigah
not long after this. Shortly afterwards he married a widow
named SAudé ; and later on he was betrothed to ‘Ayeshah,
daughter of Abu Bekr, then a mere child, but whom he
married in three years time. This woman gained a wonder-
ful ascendancy over the prophet, and exercised considerable
influence on Islam, both during and after his lifetime. On
one occasion, when the party were on the move, ‘Ayeshah
was left behind with a young Arab under circumstances
which gave rise to'some very unpleasant rumours affecting
her, and a special revelation was necessary ‘to clear her
character '. Two other women were presently added to his
harim, “Hafza, daughter of ‘Omar, and Zainab, widow of
a Muslim who had been slain at Bedr.

Another marriage that he contracted gave great scandal
to the faithful, namely, that with the wife, also called
Zainab, of his adopted son Z4id, whom her husband divorced
and offered to surrender to Mohammed on finding that the *
latter admired her. This also required a revelation to
sanction it?

His uncle and protector Abu Talib died not long after
*‘Hadigah.

This last loss left him without a protector, and his life
would certainly have been in imminent danger had it not
been that his uncle Abu Laheb, although one of the most
determined opponents of the new religion, accorded him
his formal protection for the sake of the family honour.
᾿ This, however, was shortly afterwards withdrawn, and
Mohammed was left more alone and more exposed to
danger than ever.

In the desperate hope of finding help elsewhere he set

1 See Part I, p. 74, note 2. 2 See Chapter XXXIII, ver. 36, note.

ΧΧΧ THE QUR'AN.

out for 7a’if, accompanied by his freedman and adopted
son Zaid.

From 7@if he was driven forth by the populace, who
stoned him as he fled away. Wounded and exhausted, he
lay down to rest in an orchard, the proprietor of which
refreshed him with some grapes, and as he retraced his steps
to Mecca he had a vision by the way. It appeared to him
that the hosts of the ginn crowded round him, adoring God,
and eager to learn from him the truths of Islam. Ten
years had rolled by and the number of the believers was
still very few and the prospects of Islam darker than they
were at first, when the prophet found an unexpected
support in the two tribes of El “Aus and El ‘Hazrag, who
had towards the end of the fifth century wrested the city of
YatTurib from the Jewish tribes who held it.

Some of these Arabs had embraced the Jewish religion,
and many of the former masters of the city still dwelt there
in the position of clients of one or other of the conquéring
tribes, so that it contained in Mohammed’s time a con-
siderable Jewish population.

Between the inhabitants of YaTHrib and those of Mecca
there existed a strong feeling of animosity ; but Mohammed,
though sharing the prejudices of his compatriots, was not
in a position to refuse help from whatever quarter it pre-
sented itself.

The Arab inhabitants of YaTHrib had on their part a
good reason for looking with a more favourable eye upon
the new prophet.

Imbued with the superstition of the Jews amongst whom
they lived, they looked for the coming of a Messiah with
no small apprehension of his restoring the Jewish supremacy
and of their own consequent downfall.

Mohammed, after all, might be the expected Messiah ;
~ he was of their own race and it was at any rate prudent to
treat with him before he should cast in his lot, as he
possibly might, with their disaffected Jewish subjects.

Lastly, YaTHrib was a prey to incessant agitations and
internal discords, and anything that was likely to bind the

INTRODUCTION. XXXi

conflicting parties together by a tie of common interest
could not but prove a boon to the city.

The inhabitants of YaTHrib then were, for many reasons,
inclined to acknowledge the mission of Mohammed; and
after sundry negotiations between the prophet and the
chiefs of the city, he agreed to meet them at a part of the
road between Mecca and YaTurib, where the valley sud-
denly makes an abrupt descent, from which the spot was
known as Akabeh.

A deputation, consisting of twelve men of the Aus and
‘Hazrag tribes, accordingly met him at the appointed spot
and pledged him their word to obey his teaching.

The twelve men returned to their native city and preached
the doctrine of Islam, which was eagerly accepted by the
majority of the pagan inhabitants. The Jews of Yaturib,
struck by this sudden renunciation of idolatry by their
fellow-citizens, sent to beg Mohammed to send them a
teacher who should instruct them in the new creed that
had worked so wonderful a change.

At Mecca things were stationary, and Mohammed could
do little more than wait until the time for pilgrimage
should again come round and he should get fresh news
from YaTurib.

It was during this year of waiting that the celebrated
night journey occurred, which has been the occasion of so
much dispute to Mohammedan theologians, and has afforded
such a handle to the hostile criticism of European historians.
It was, as Mohammed himself persistently asserted, a vision
in which he saw himself transported to heaven and brought
face to face with that God who had always filled his
thoughts. The story is so overlaid with spurious traditional
details as to have lost, to a great extent, its real significance.
It is referred to obscurely in the Qur'an in the following
passages :

‘Celebrated be the praises of Him who took His servant
a journey by night from the Sacred Mosque to the Remote
Mosque, the precinct of which we have blessed, to show
him of our signs!’ (XVII, ver. 1.)

.

ΧΧΧΙΪ THE Οὐ ἄν.

* And we made the vision which we showed thee only a
cause of sedition unto men.’ (XVII, ver. 62.)

‘ By the star when it falls, your comrade errs not, nor is
he deluded! nor speaks he out of lust! It is but an inspir-
ation inspired! One mighty in power taught him, endowed
with sound understanding, and appeared, he being in the
loftiest tract.

‘Then drew he near and hovered o’er! until he was two
bows’ length off or nigher still! Then he inspired his
servant what he inspired him; the heart belies not what it
saw! What, will ye dispute with him on what he saw?

‘And he saw him another time, by the lote tree none may
pass; near which is the garden of the Abode! When there
covered the lote tree what did cover it! The sight swerved
not nor wandered. He saw then the greatest of the signs
of his Lord.’ (LIII, vers. 1-18.)

At length the wished-for time arrived and Mohammed,
who had been told by his envoy Muz’hab of the success of
his mission, repaired once more to the Akabeh. Here he
was met at night by seventy men from YaTHrib, who had
come to the rendezvous clandestinely by twos and threes,
so as not to attract attention and incur the hostility of the
Qurais.

His uncle ‘Abbas, though an unbeliever accompanied
him, explained to them his nephew’s position, and asked
them seriously to consider the proposition which it was
understood they were about to make. They declared that
they were quite earnest in their desire to have Mohammed
amongst them, and swore that they would defend him and
his cause with their very lives. Mohammed then addressed
them, recited to them some portions of the Qur’4n in which
the most essential points of his doctrine were set forth, and
asked them for a pledge of their good faith. This they
gave in simple Bedawi fashion, one after another placing
his palm in that of the prophet and taking the oath of
fealty. So enthusiastic were their protestations that ‘Abbas
himself was obliged to bid them be silent and urge upon
them the danger and imprudence of their noisy demon-

INTRODUCTION. XXXIil

stration. . The treaty being thus ratified, Mohammed chose
twelve naqibs or leaders, after the number of the disciples
of Jesus, and the voice of some stranger being heard close
by the assembly hastily but quietly dispersed.

The Meccans, who had got a hint of the affair, taxed the
YatTurib pilgrims with having conspired with Mohammed
against them, but being unable to prove the accusation,
the new band of Muslims was enabled to return home in
safety.

So hostile was now the attitude of the Qurais that the
believers of Mecca prepared for flight, and at last there
were only left in Mecca three members of the community,
Mohammed himself, Abu Bekr, and Ali.

The Qurdais now held.a solemn council of war, at which, on
the suggestion of Abu Gahl, it was determined that eleven
men, each a prominent member of one of the noble families
of the town, should simultaneously attack and murder
Mohammed, and by thus dividing the responsibility should
avoid the consequences of the blood feud; for, as they rightly
judged, the Hasimis, not being sufficiently powerful to take
the blood revenge on so many families, would be obliged
to accept the blood money instead.

Mohammed had timely warning of this design, and giving
Ali his mantle bade him pretend to sleep on the couch .
usually occupied by himself, and so divert the attention of
the would-be murderers who were watching around his
house. In the meantime Mohammed and Abu Bekr escaped
by a back window in the house of the latter, and the two
hid themselves in a cavern on Mount THaur, an hour and a
half distant from Mecca, before the Qurais had discovered
the ruse and heard of their flight. A hot pursuit was
immediately organized.

For three days they lay concealed, their enemies once
coming so near that Abu Bekr, trembling, said, ‘We are
but two.’ ‘Nay,’ said Mohammed, ‘we are three; for God
is with us.’ The legend tells us that a spider had woven its
web across the mouth of the cave, so that the Qurais, thinking
that no one had entered in, passed it over in their search.

[6] ς

XXXIV THE QUR'AN.

At length they ventured once more to set out, and,
mounted on fleet camels, reached YaTHrib in safety.
Three days after they were joined by Ali, who had been
allowed to leave after a few hours’ imprisonment.

This was the celebrated Higrah or ‘ flight,’ from which the
Mohammedan era dates. It took place on June 16, in
the year of our Lord 622. The city of YaTHrib was
henceforth known as Madinat en Nebi, ‘the city of the
prophet,’ or simply El Medinah.

Once established at El Medinah, Mohammed proceeded
to regulate the rites and ceremonies of his religion, built a
mosque to serve as a place of prayer and hall of general
assembly, and appointed Bilal, the Abyssinian. slave who
had been so faithful throughout the former persecutions,
as crier to call the believers to the five daily prayers.

His next care was to reconcile, as far as possible, the
various opposing parties of the city, and. this was by, no
means an easy task. The two tribes of El ’Aus and El
*‘Hazrag could not be made entirely to lay aside their
ancient rivalry, but they united so far as to make his their -
common cause. For this they were honoured with the
title of Ansar or ‘helpers of the prophet.’ The refugees
from Mecca were called Muhagerdn, and to prevent any
ill feeling rising up between these two classes, each of the
Meccan immigrants was made to take to himself one of
the Medinah Muslims, to whom he bound himself by an
oath of brotherhood. This institution was, however,abolished
a year and a half later, after the battle of Bedr. Of the
inhabitants of Medinah, who had not joined in the invitation
to Mohammed to sojourn amongst them, some left the
town and went over to the Meccans; others remained
behind, and though they yielded to the tide of popular
opinion, and gave in their formal allegiance to the prophet,
they were not completely, won over to Isl4m, but waited to
see how matters would go, ready, as they did on several
critical occasions, to desert him should his fortune show
signs of a reverse. This disaffected class is spoken of in
the Qur’4n by the name of Mun4fiqfn or ‘hypocrites,’

INTRODUCTION. XXXV

the chief man among them being one Abdallah ibn Ubai.
Although perfectly aware of their designs, Mohammed
treated them with singular courtesy and forbearance, and
spared no pains to win them over to his side; even when his
rule was firmly established, and they were completely in
his power, he made no difference in dealing with them until
in the course of time they became absorbed into the general
band of the faithful.

The Jews of Medinah were much harder to deal with,
and although Mohammed, by adapting his religion as far as
possible to their own, by appealing to their own scriptures
and religious books, by according them perfect freedom of
worship and political equality, endeavoured in every way
to conciliate them, they treated his advances with scorn and
derision. When it became obvious that Islamism and
Judaism could not amalgamate, and that the Jews would
never accept him for their prophet, Mohammed withdrew
his concessions one by one, changed the qiblah or point to
which he turned in prayer from Jerusalem which he had at
first adopted to the Kaabah at Mecca, substituted the fast
of Ramadan for the Jewish fasts which he had prescribed,
and, in short, regarded‘them as the irreconcilable enemies of
his creed.

Soon afterwards he turned his attention to his native city,
which had rejected him and driven him out; and feeling
himself now sufficiently strong to take the offensive, he began
to preach the Holy War. After some petty raids upon the
enemies’ caravans an event happened which brought the Mus-
lim and the infidel armies for the first time into open collision.
In January, 624 A.D., a large caravan from Mecca, which
had in the autumn of the previous year escaped an attack
by the Muslims, was returning from Syria laden with
valuable merchandise, and Mohammed determined to cap- .
ture it. His intention, however, reached the ears of Abu
Sufiyan, who sent a messenger to Mecca to ask for troops
for his protection, while he himself followed a different
route along the coast of the Red Sea. Mohammed, with-
out waiting for the return of his spies, marched out in the

c2

XXXVI THE QUR’AN.

hopes of surprising Abu Sufiyan at Bedr, where the caravan
usually halted, but the Meccan had been too much upon
his guard, pressed on with all possible haste, and was
soon out of danger. The caravan comprised most of the
chief men of Mecca, besides its rich freight. Abu Sufiyan’s
message, therefore, asking for succour, caused a complete
panic in the city. An army of nearly 1,000 men was
immediately equipped and marched forth to the rescue,
but on the way met a second messenger from Abu Sufiyan
with the news that all danger was passed. On this 300
of them returned to Mecca, whilst others hurried to join
the caravan. Mohammed was still advancing, in hopes of
surprising the caravan, when he was informed of the ap-
proach of the Meccan army. After a council of war it
was decided to advance and meet the enemy first, as, in
the event of victory, they could afterwards pursue the
caravan. Arrived at Bedr, the Muslims took up such a
position that their foes could not approach the wells, and
during the night the rain fell with such violence that the
Meccans could scarcely march upon the sodden soil. In
the morning these latter were at a great disadvantage,
wearied by the state of the ground, and harassed by the
blinding sun which shone straight in their faces; but
Mohammed, whose numbers were far inferior, awaited the
issue of the combat with no little anxiety. During the
first part of the engagement the Muslims, by Mohammed’s
order, stood firm to their posts, whilst he encouraged them
by promising the immediate reward of Paradise to those
who should fall martyrs in the cause: whilst a fierce
winter storm of wind which was blowing at the time, and
which added to the discomfort and embarrassment of the
enemy, he called the work of Gabriel with a thousand
angels fighting for the faith. At length Mohammed gave
the expected signal; taking up a handful he threw it
towards the Meccans, and exclaimed, ‘ May their faces be
covered with shame! Muslims to the attack!’ The con-
dition of the ground so hampered the movements of the
Meccans that they were soon completely routed. Several

INTRODUCTION. XXXVIi

of Mohammed's bitterest enemies were slain, and a number
of prisoners and much booty taken. Of the captives, six
were executed by the prophet’s order, some embraced
Islam, and others were ransomed by their compatriots.
This victory was so important for the cause that Moham-
med himself regarded it as brought about by a special
miracle, and as such it is spoken of in the Qur’4n, Chap.
ITI, ver. 20.

Mohammed’s military as well as religious supremacy
was now assured in Medinah, and he lost no time in
making his enemies there feel his power. The Jews first
experienced the full weight of his wrath; a woman of
that persuasion, who had incited her fellow-townsmen
against him before the battle of Bedr, was put to death,
and not long after the Benu Qainuqdh, a Jewish tribe, who
had risen against his authority, dwelling in a suburb of
Medinah, were attacked, their property confiscated, and
themselves sent into exile.

The war between Mecca and Medinah in the meantime
continued.

Abu Sufiy4én invaded the territory of Medinah, and the
Muslims, on the other hand, captured a caravan belonging
to the Qurais.

The Meccans, determined to revenge the defeat of Bedr,
had devoted the profits of the caravan that had been the
cause of the conflict to the equipment of a large army,
and in January, 625 A.D., three thousand men marched
on to Medinah with Abu Sufiyan at their head. The
latter was accompanied by his wife Hind, who had lost
her father, brother, and uncle at the battle, and longed for
vengeance. They established their camp near Mount Ohod,
on the road between the two cities. The Muslims were
divided in opinion, whether to await the invaders in the
city, or to make a sortie and attack them where they were ;
and at length, in spite of Mohammed’s advice to the con-
trary, the latter plan was decided on.

They marched forth to the number of a thousand, and
of these three hundred belonged to the Hypocrites, or

XXXViii THE Qur’AN.

disaffected party who deserted before the battle com-
menced.

Mohammed had disposed his forces so that his best
trained archers covered the only vulnerable part of his
army, the left flank, and these he bade keep to their posts,
no matter what happened. The battle commenced with
a few single combats and slight skirmishes, in which the
Muslims had the advantage, and a few of the latter having
reached and pillaged the enemies’ camp, the archers, think-
ing the day already won, forgot their orders and joined
in the loot. ‘H4lid, who commanded the Meccan cavalry,

‘seized the opportunity thus afforded, and took the Muslims
on the flank and completely routed them. Mohammed
himself was wounded in the mouth and narrowly escaped
with his life, and ‘Hamzah, his uncle, surnamed the Lion
of God, was slain.

The Meccans did not pursue their victory, but believing
Mohammed, whom they had seen fall, to be dead, returned
to their own city.

The defeat placed Mohammed in a very critical position,
and he had great difficulty in restoring confidence to his —
followers 1.

About the beginning of the year 627 A.D. the Muslims
were in great jeopardy. 4,000 Meccans and 1,000 men,
gathered from the neighbouring tribes, marched upon Me-
dinah, being instigated thereto by the Jews who had been
expelled from that city.

Mohammed was only apprised of the movement at the
last moment, but he at once took measures for the defence.
On the advice of Salman, a Persian captive, he caused a
deep trench to be dug round the city, and earthworks to
be raised in those parts where it was undefended, and behind
the trench he posted his army, numbering 3,000 men.

The invading Meccans were completely checked by this
mode of defence, and although the Beni Qurdidhah, a
Jewish tribe, deserted to them from Mohammed’s side and

1 See Chapter III, vers, 115-168.

INTRODUCTION. ΧΧΧΙΧ

rendered them every assistance, their attacks were un-
successful. At length one cold winter’s night a violent
storm of wind and rain arose, and a complete panic took
place in the camp of the Meccans, who broke up and pre-
cipitately retired to their homes. This was the siege of
the Confederates alluded to in the Qur’4n%,

The enemy having disappeared, Mohammed at once
marched against the traitorous tribe of Quraidhah, and be-
sieged them in their fortress, about six miles south-west
of Medinah. Being quite unprepared, these were obliged
to surrender after fourteen days, which they did on con-
dition that the Benu Aus, their allies in Medinah, should
decide their fate. Mohammed chose for arbitrator one
of the chiefs of the Aus tribe, named Saad ibn Moad&/, a
fierce soldier, who was at the time dying of the wounds
which he had received in the attack upon the fortress. He
ordained that the men should be beheaded one and all,
the women and children sold as slaves, and the property
divided amongst the soldiers. This terrible sentence was
promptly executed, and the men, to the number of 800,
were beheaded, and the women and children bartered
to the Bedawin in exchange for arms and horses.

τ Mohammed’s power and influence was now extending
every day.

For six years neither he nor his followers had visited
the Kaabah, or performed the sacred rites of the pil-
grimage, and in the year 628 A.D. he resolved to attempt
it. The time chosen was in the sacred month of DHu’l
Qa’hdah, when the Lesser Pilgrimage was wont to be per-
formed, rather than Duu’l ‘Higgeh, that of the Greater
Pilgrimage, as less likely to lead to a collision with the
other tribes. Fifteen hundred men only accompanied Mo-
hammed, bearing no other arms than those usually allowed
to pilgrims, a sheathed sword for each.

The Meccans contemplated Mohammed’s advance with
no small apprehension, and not believing in his pacific

1 Chapter XXXIII.

xl THE QUR'AN.

intentions, resolved to bar his progress. Mohammed, thus
checked, turned aside towards ‘Hudaibiyeh, on the frontier
of the sacred territory.

Here, after some negotiations, a treaty was concluded
in which a truce of ten years was agreed upon; any of
the Meccans who pleased should be at liberty to join
Mohammed, and vice versa, any of the Muslims who
chose might enter the Meccan ranks; only those who
were clients of powerful chiefs were not to be allowed to
become Muslims without the consent of their patrons. Mo-
hammed and his followers were not to enter Mecca that
year, but the next year they were to be permitted to
do so and to remain for three days.

This was, in reality, a great triumph for Mohammed, as
it recognised his position as an independent prince, while
the ten years’ truce not only enabled him without hind-
rance to propagate his doctrines at Mecca, but, by remov-
ing the constant danger in which he stood from that city,
gave him the opportunity of turning his attention else-
where.

He now not only endeavoured: to reduce the Bedawin
tribes to submission, but wrote letters to the great kings
and emperors of the world, to the Persian Khosrou, to the
Byzantine Emperor, and to the Abyssinian Nagg4si, peremp-
torily bidding them embrace the faith and submit to his
rule. The replies that he received were not flattering to his
pride, but he or his immediate successors were, ere long,
to repeat the summons in a form that admitted neither
of denial nor of delay.

One potentate only, the governor of Egypt, Maqauqas,
xeturned, a favourable answer, and he sent amongst other
presents two slave girls, one of whom, a Coptic girl named
Mary, Mohammed took to himself, and by so doing es-
tranged his numerous wives, and was only reconciled by
a revelation}.

In 629 A.D., in the month of DHu’l Qa’hdah (February),

1 See Chapter LXVI,.

INTRODUCTION. xli

the long-expected pilgrimage took place. With two thou-
sand followers the prophet entered the Holy City, and the
Meccans having retired to the neighbouring hills, all passed
off quietly.

In the course of the short three days’ sojourn in Mecca
the Muslim ranks were strengthened by the accession of
two influential personages, ‘H4lid, who had conquered them
at Ohod, and ‘Amr, the future conqueror of Egypt.

In this year the Muslim army experienced a terrible
defeat at Mata on the Syrian frontier, in which the pro-
phet’s friend Zaid was slain. His prestige, however, was
soon re-established by fresh successors and the accession
of numerous border tribes.

Two years after the truce of “‘Hudaibtyeh, a tribe who
were under the protection of Mohammed, were attacked
unawares by another tribe in alliance with the Meccans,
and some Meccans in disguise were recognised amongst
the assailants. This was a violation of the treaty, and Mo-
hammed, on being appealed to by the sufferers, was nothing
loth to take advantage of the opportunity afforded him for
recommencing hostilities. The Meccans sent Abu Sufiyan
to Medinah to offer explanations and procure a renewal of
the truce, but without success. Mohammed began to make
preparations for an expedition against Mecca, but con-
cealed his plans even from his immediate followers ; his
Bedawin allies were ordered either to join him at Medinah,
or to meet him at certain appointed places on the route,
but it was not until the last moment that his troops knew
that their destination was the Holy City. While they were
encamped in the immediate neighbourhood, and before the
Meccans had any certain knowledge of their approach, the
camp was visited at night by Abu Sufiyan, who was in-
troduced to Mohammed by his uncle ‘Abbas, the latter
having become converted to Isldm now that he saw that
its cause must certainly triumph. Mohammed promised
Abu Sufiy4n that all those inhabitants of Mecca who should
take refuge in his house or in the Kaabah or even in
private houses, provided the doors were closed, should be

xlii THE QUR'AN.

unmolested, and dismissed him to carry this news to his
fellow-citizens, not however before he and ‘Abbas had
persuaded the Meccan chief to become a Muslim, which
he somewhat unwillingly consented to do. There is good
reason to suppose that the whole affair was arranged be-
tween Mohammed, ‘Abb4s, and Abu Sufiyan, and that the
meeting by night at the camp with the somewhat thea-
trical details with which the historians relate it, and the
sudden conversion of the two hitherto irreconcilable chiefs,
were part of a plan designed to save Mecca from unneces-
sary bloodshed now that Mohammed’s increased power
and the overwhelming numbers he brought with him made
a capture of the city inevitable. At any rate it had this
effect, the Muslim army entered Mecca almost without
resistance, only a few Bedawin under the command of
‘Halid being assailed with arrows by some of Mohammed’s
bitterest opponents, whom he quickly dispersed. Moham-
med, seeing him in pursuit of his assailants, was excessively
angry until it was explained to him that ‘/4lid’s action
was unavoidable and only in self-defence.

Mohammed was at length master of the capital of
Arabia ; his first act was to repair to the Kaabah, and after
making the circuit seven times and respectfully saluting
the black stone with his staff, he entered the building
and caused the idols to be destroyed. Actuated both by
sound policy and by the strong feeling of attachment to
his own tribe, which is inherent in every Arab’s breast,
he proclaimed a general amnesty, and the Meccans readily
embraced Islam and marched under its banner, hoping for
the reward of Paradise, and sure of rich booty here on
earth, The Bedawin tribes in the neighbourhood gave
him more trouble, but these too were brought into at least
nominal subjection; the tribe of the THaqif at 7@if still
held out, and Mohammed attacked them in the valley of
“Honein, where they were surprised by the enemy in a narrow
defile, and were in imminent danger of a defeat, had not
Mohammed rallied them by appealing to them as ‘Ye men of
the “Sarah of the Heifer!” Ye men of the “Tree of Fealty!”’

INTRODUCTION. xliii

reminding them of the first portion of the Qur'an revealed
at Medinah, and of the oath of fealty which they had sworn
as he sat beneath a tree at ‘Hudaibiyeh. On this occasion
he took a rich booty, and in order to conciliate the Meccan
chiefs he gave them more than their fair share at the
division of the spoils. This was particularly displeasing
to his Medinah followers, who were only appeased by his
declaring his regard for them, and promising never to
desert their city or again take up his residence at Mecca.
These events are alluded to in the Quran, Chap. IX.
After the battle of ‘Honein, Mohammed laid siege to
ΤΑ, and though he was unable to reduce the place, he
so devastated the country around that ambassadors were
sent to propose terms of capitulation; they offered to
embrace Islam, provided that their territory should be
considered sacred, that they should be excused the more
onerous duties of the creed, and should be allowed to
retain their favourite idol All4t for at least a year. To
these conditions Mohammed was at first inclined to ac-
cede, but after a night’s reflection, and indignant remon-
strance addressed by the fiery Omar to the THaqdifite
messengers, they were definitely refused, and the tribe
surrendered unconditionally.

The ninth year after the flight is known as the ‘ Year of
Deputations,’ the Bedawin tribes one after another sending
in their adhesion to his cause and acknowledging his spiri-
tual and temporal supremacy.

In the same year Mohammed conducted the expedition
against Tabak, which was undertaken with a view to re-
duce the Syrian tribes to submission, they having been
induced by Byzantine influence to rise in insurrection upon
the frontier. Sfrah IX contains a violent denunciation of
those who on various false pretences held back on the
occasion. This was the last military enterprise conducted
by Mohammed in person.

The Arabs, with their well-known fickleness, did not con-
tinue for long in their allegiance to Islam and its prophet ;
even in Mohammed’s lifetime, tribe after tribe raised the

xliv THE QUR'AN.

standard of revolt, and the repression of these insurrections
occupied much of his time and attention during the last
years of his life. With true political sagacity he saw that
the only way to prevent the newly established kingdom
from becoming hopelessly disintegrated was to give its
members some common interest and ambition. For this
reason he never relinquished his designs upon Syria, where
the turbulent tribes might find scope for their warlike pro-
pensities, and where a rich booty might be gained. It was
to this common bond of unity, the desire for plunder and
the love of making border raids, as much as to the religious
idea, that the triumph of ΕἸ Isldm was due.

In March, 632 A.D., he made his last pilgrimage to Mecca,
the ‘ Farewell Pilgrimage,’ as Muslims call it, and standing
upon Mount Arafat he addressed the assembled multitude,
—more than forty thousand of pilgrims,—bade them stand
firm by the faith that he had taught them, and called God
to witness that he had delivered his message and fulfilled
his mission.

In June he fell sick, and himself perceived that his end
was drawing nigh.

On Monday, June 8, feeling better, he went to the Mosque
of Medinah, where Abu Bekr was conducting the prayers
- before a crowded congregation who had flocked there to
hear news of the prophet. Mohammed’s entry was quite
unexpected, but in spite of the weakness evident from his
faltering gait, his countenance was bright, and his voicé as
clear and commanding as ever. Mounting the lower steps
of the pulpit he said a few last words to the people, and
having given some parting injunctions to Osdma, whom he
had entrusted with the command of an army to Syria, Mo- "
hammed returned to his house and lay down to rest in
‘Ayesha’s chamber. Here, resting his head upon her bosom,
the prophet of Arabia fell asleep. .

The question naturally arises, how could a comparatively
obscure citizen of a small Arabian town bring about results
of such magnitude as Mohammed undoubtedly did ὃ

The secret of his success was, primarily, enthusiasm com-

-πτὉὄ.(..

INTRODUCTION. xlv

bined with patriotism. Whether he believed to the full in
his divine mission and revelations or not, matters but little ;
but it is certain that he did believe in himself as working
for the good of his fellow-countrymen. He took the
political and religious institutions of his country as he
found them, and he strove to eradicate what was bad and
to develop what was good. He knew that so long as the
various tribes wasted their strength in internecine war there
was no hope of their ever becoming a power; but he knew
their character and temperament well enough to perceive
that any scheme for bringing about national unity must
fail if it involved the necessity of their submitting to any
master whatever. He therefore sought to bind them toge-
ther by what we may call their common religious feeling,
but which really meant, as it too often does, common in-
terests, common customs, and common superstitions. At
Mecca all was ready to his hand: the Kaabah contained
all the gods of the different tribes; the annual fairs
and eisteddfodau (to borrow a Welsh name that ex-
actly expresses the character of these gatherings) were
held in the territory, and it was here that the historical and
religious traditions of the race were circulated and kept
alive. All the elements of centralisation were there, and
it only wanted such a master-spirit as Mohammed’s to
turn their thoughts towards the common idea which should
induce them to unite.

A prophet who starts in his career with no better stock-
in-trade than visionary enthusiasm or deliberate imposture
has but a poor chance. Musdilimah, Mohammed's rival, has
left nothing behind him but his sobriquet of ΕἸ KeDHDHA4b,
‘the liar,’ and a few bitterly satirical parodies on some
verses of the Qur’4n, which are still occasionally quoted by
the less reverential of Muslims. E] Mukanna’, the ‘veiled
prophet of Khorassan,’ earned no more immortality than
an occasional mention in Persian poetry, and the honour of
being the hero of an English popular poem. Mutanebbi,
‘the would-be prophet,’ as his name signifies, who flourished
in the tenth century of our era, was an Arab of the Arabs,

xlvi THE QUR'AN.

and one of the greatest poets of his age. He, too, set up
as a prophet, but with so little success that he had to retire
from the business at an early period of his career. It was
probably his wonderful facility in language that induced
him to imitate Mohammed’s example, and rely upon the
‘miraculous’ eloquence of his language in support of his
pretensions to inspiration. He, however, missed the oppor-
tunities which Mohammed had; he was no great reformer
himself, and there was no urgent need of a reform at the
time. Moreover, he was entirely destitute of religious feel-
ing, and, even in his earliest poems, so blasphemes and
sneers at holy names that his most devoted commentators
are frequently at a loss to find excuses for him.

In forming our estimate of Mohammed’s character, there-
fore, and of the religion which we are accustomed to call
by his name, we must put aside the theories of imposture
and enthusiasm, as well as that of divine inspiration. Even
the theory of his being a great political reformer does not
contain the whole truth; and although it is certain that
his personal character exercised a most important influence
on his doctrine, yet it is not by any means evident that it
even moulded it into its present shape.

‘The enthusiasm which he himself inspired, and the readi-
ness with which such men as Abu Bekr and Omar, Arabs
of the noblest birth, ranged themselves amongst his fol-
lowers, who consisted for the most part of men of the lowest
rank, slaves, freedmen, and the like, prove that he could
have been no mere impostor.

The early portions of the Qur’4n are the genuine rhapso-
dies of an enthusiast who believed himself inspired, and
Mohammed himself points to them in the later Sirahs as
irrefragable proofs of the divine origin of his mission. In
his later history, however, there are evidences of that ten-
dency to pious fraud which the profession of a prophet
necessarily involves. Although commenced in‘perfect good
faith, such a profession must place the enthusiast at last
in an embarrassing position, and the very desire to prove
the truth of what he himself believes may reduce him to

INTRODUCTION. xl vii

the alternative of resorting to a pious fraud or of relinquish-
ing all the results which he has previously attained.

At the outset of his career he turned to the Jews, imagin-
ing that, as he claimed to restore the original religion of
Abraham, and appealed to the Jewish scriptures for con-
firmation of his teaching, they would support him. Disap-
pointed in this quarter, he treated them with more bitter
hostility than any other of his opponents,

In the latter part of his career he took but little notice
either of the Jews or Christians, and when he does mention
the latter it is without any of the conciliatory spirit which
he at first displayed to them, and they are not only sharply
reproved for their errors, but are included in the general
mass of infidels against whom the true believers are to fight.

Mohammed styles himself in the Quran En Nebity
el’ummiy (Chap. VII, vers. 156 and 158), which may be
interpreted either ‘the illiterate prophet’ or ‘the prophet
of the Gentiles,’ as the word "Ummiyan in Chap. II, ver. 73
means rather ‘ those who have no scriptures.’

Mohammedans themselves differ very much as to whether
the prophet could read or write, the Sunnis denying it and
the Shi’ahs declaring that he was able to do both. The
evidence of the fact, though, is very untrustworthy, and in the
traditional accounts of the occasions on which he is said to
have written, the words may mean nothing more than that he
dictated the documents in question. In the Qur’4n, X XIX,
47, it is merely said that he never ‘recited a book before
this, and the passages in Chap. XCVI, vers. 1-6, which
begin ‘ Read,’ and in which the angel Gabriel is supposed to
exhibit the Umm al Kitab (see p. 2, note 2), and to com-
mand him to read it, the act implied may be nothing more
than an intuitive perception of the contents of the book
thus mysteriously shown to him.

It is probable that he could neither read nor write, and it is
almost certain that he could not have done so sufficiently to
have made use of any of the Jewish or Christian scriptures,

The oral Jewish and Christian traditions incorporated in
the Qur'an were, no doubt, current among the Jewish and

xl vili THE QUR’AN.

Christian tribes; there is not the least evidence in support
of the accusation made against Mohammed by Christian
writers, that the greater part of his revelations were due to
the suggestions of a Christian monk. The person referred
to in the Qur’4n, Chapter XVI, ver. 105, is probably Salman
the Persian; the Persian legends being in the Arab mind
the very archetype of those ‘old folks’ tales’ to which his
revelations were so often compared by his contemporaries.

Other stories, such as those of ‘Ad and Thamid; the
legends of their great forefather Abraham; of the Seil al
‘Arim, or the bursting of the dyke at Marab, were all com-
monplaces of the folk lore of the country.

He, however, told them over again with the additional
particulars which he had derived from Jewish and Christian
sources, and appealed to this additional information in
proof of the divine origin of his version.

The city of YaTHrib, better known afterwards as El
Medinah, ‘the city,’ contained many Jewish inhabitants,
and Mecca itself was no doubt also frequented by Jewish
Arabs, and the influence of their beliefs and superstitions
is apparent throughout the Qur’4n.

Christianity too, as we have seen, contributed consider-
ably to the new religion, though not to so great an extent
as Judaism,

It is clear, however, that Mohammed was not acquainted
with the originals themselves, either of the Jewish or
Christian scriptures. The only passage of the Old Testa-
ment quoted in the Qur’4n is in Chapter XXI, vers. 104, 105,
‘And already have we written in the Psalms after the
reminder that “the earth my righteous servants shall in-
herit,’’ which is an Arabic paraphrase of Psalm xxxvii, ver.
29, ‘ The righteous shall inherit the land.’ The well-known
exclusiveness of the Jews and their unwillingness that any
Gentile hand should touch their holy Book, renders it ex-
tremely improbable that even this sentence was borrowed
direct from the scriptures themselves, even if Mohammed
could have understood the language in which they are
written,

RT RS ae τ τττὶ “τ -τ’-

INTRODUCTION. xlix

The Qur'an appeals several times to the prophecies con-
cerning Mohammed which are alleged to exist in the New
and Old Testaments: thus in Chap. II, 141, ‘Those to
whom we have given the Book know him as they know
their own sons, although a sect of them do surely hide the
truth, the while they know ;’ and again, VI, 20, ‘ Those to
whom we have brought the Book know him as they know
their sons,—those who lose their souls do not believe.’

The allusion is said to be to the promise of the Para-
clete in John xvi. 7, the suggestion being that the word
παράκλητος in the Greek has been substituted for περικλυτός,
which would be exactly translated by the name A‘hmed,
or Mohammed. Mohammed, however, certainly had not.
access to the Greek Testament, and it is doubtful whether
an Arabic version even existed at the time, Syriac only
being the ecclesiastical language of the Christians of the
day: it is more probable that Mohammed may have re-
ceived the suggestion from some of his Christian friends.

The monotheistic idea, which is the key-word to El
Islam, was not new to the Arabs, but it was distasteful,
and particularly so to the Qurdis, whose supremacy over
the other tribes, and whose worldly prosperity arose
from the fact that they were the hereditary guardians
of the national collection of idols kept in the sanctuary at
Mecca. Mohammed’s message, therefore, sounded like a
revolutionary watchword, a radical party-cry, which the
conservative Meccans could not afford to despise, and which
they combated very energetically. The prophet, therefore,
in the first place, met with but little success. ‘Hadigah
accepted her husband’s mission without hesitation, so did
- her cousin Waraqah; and ZAid, ‘the enquirer, a man who
had spent his life in seeking for the truth, and in fighting
against this same idolatry that was so repugnant to Mo-
hammed’s ideas, at once gave in his adherence to the new
doctrine. For three years, however, only fourteen converts
were added to the Muslim church.

The mission of Mohammed, then, appealed forcibly to
the Arabs on many grounds. Compared with the prevalent

[6]

1 THE QUR’AN.

idolatry of the time, the idea as presented was so grand, so
simple, and so true, that reason could scarcely hesitate be-
tween the two systems, unless, as in the case of the Qurais,
self-interest were thrown into the scale. Side by side with
the religion of the Jews and Christians, as practised in
Arabia at least, it appeared more spiritual and more divine,
and presented the truths of both religions without the
blemishes. It harmonized with the traditional Semitic
belief, Arab as well as Jewish, of the coming of a Messiah,
or at least of a prophet, who should reveal the truth at
last, and set right the order of things which had spiritually
and temporally gone so wrong. And lastly, it made no call
.on their credulity; it only asked them to believe what they
might well accept as self-evident, and it only laid claim to
one miracle, that of the marvellous eloquence of its delivery,
and this neither friends nor foes could deny. It must not
be forgotten that this claim of the Qur’4n to miraculous
eloquence, however absurd it may sound to Western ears,
was and is to the Arab incontrovertible.

In order to understand the immense influence which the
Qur'an has always exercised upon the Arab mind, it is
necessary to remember that it consists not merely of the
enthusiastic utterances of an individual, but of the popular
sayings, choice pieces of eloquence, and favourite legends
current among the desert tribes for ages before his time.
Arabic authors speak frequently of the celebrity attained
by the ancient Arabic orators, such as Shaib4n WéAil, but
unfortunately no specimen of their works have come down
to us. The Qur’dn, however, enables us to judge of the
nature of the speeches which took so strong a hold upon
their countrymen.

The essence of Mohammedanism is its assertion of the
unity of God, as opposed to polytheism and even to trini-
tarianism. And this central truth was, we repeat, nothing
new ; it was, as Mohammed said of it, the ancient faith of
Abraham, and it was upon that faith that the greatness of
the Jewish nation was founded ; nay, it was the truth which
Christ himself made more fully known and understood.

INTRODUCTION. li

One great difference between Judaism and Isl4m is
that the former is not a proselytising religion, while the
latter emphatically is so. ΑἹ] the laws and ordinances of
the Pentateuch, all the revelations of the Old Testament,
are for the Jew alone, and the Gentile was excluded with
jealous care from the enjoyment of any of the divine
privileges until Christianity proclaimed that revelation was
for the world at large. The Arab, on the contrary, was
enjoined to propagate his religion. ‘There is no god but
God,’ and man must be ‘resigned to His will,’ and if he
will not, he must be made to; this is what Islim or ‘re-
signation’ really means.

But, it may be asked, why, if Mohammed preached no-
thing more than the central truth of Judaism and Chris-
tianity, did he not rather accept one or other of these creeds,
than found a new one? To answer this question, we must
regard Judaism and Christianity not as they are understood
now, but as they existed in Arabia in Mohammed’s time.
Judaism was effete, Christianity corrupt. The Hebrew
nation had fallen, and Magian superstitions and Rabbinic
inventions had obscured the primeval simplicity of the
Hebrew faith and marred the grandeur of its law. The
Christians were forgetful alike of the old revelation and
of the new, and neglecting the teachings of their Master,
were split up into numerous sects—‘ Homoousians and
Homoiousians, Monothelites and Monophysites, Jacobites
and Eutychians, and the like—who had little in common
but the name of Christians, and the cordial hatred with
which they regarded each other.

Mohammed certainly wished his religion to be looked
upon as a further fulfilment of Christianity, just as Chris-
tianity is the fulfilment of Judaism. He regards our Lord
with particular veneration, and even goes so far as to call
Him the ‘ Spirit’ and ‘Word’ of God; ‘the Messiah, Jesus
the son of Mary, is but the apostle of God and His Word,
which He cast into Mary and a spirit from Him’ (Sarah IV,
169). The reservation, ‘is but the apostle,’ &c., is directed
against the misconception of the Christian’doctrine which

d2

li THE QUR'AN.

was then prevalent in Arabia, and which was the only one
with which Mohammed was acquainted. With the Arab
Christian, the Trinity meant nothing more nor less than
tritheism, and these three the Father, Virgin-Mother, and
Son,

The doctrine of the unity of God, as preached by Mo-
hammed, was a protest against the dualism of Persia as
well as the degenerate Christianity of the time and the
polytheism of the Arabs who were his contemporaries.
Thus the Chapter of Cattle (VI) commences with the
words, ‘Praise belongs to God who created the heavens
and the earth, and brought into being the darkness and
the light,’ which negatives the Manichzxan theory that
the two principles of light and darkness were uncreate
and eternal, and by their admixture or antagonism gave
birth to the material universe.

As for the angelism and demonology of the Qur’4n, they
are a mixture of local superstitions, Persian and Jewish
tradition. The system was certainly not due to Moham-
med’s invention, but was evolved out of what he had heard
from Jewish, Christian, and other sources, and regarded as
revelation, and coloured by his individual local beliefs.

It is a curious thing that the rite of circumcision is not
mentioned in the Qur’4n; but there is no doubt that Mo-
hammed insisted upon it as a compromise for more cruel
and dangerous practices}.

The Qur'an itself is not a formal and consistent code
either of morals, laws, or ceremonies.

Revealed ‘piecemeal,’ particular passages being often
promulgated to decide particular cases, it cannot fail to
contain many things that are at variance with, or flatly
contradict others.

It has, however, a certain unity notwithstanding; for
Mohammed had his doctrine of the unity of God, according
to the ‘Hanifite conception, always before his mind: he
had the immemorial customs of his country and their tribal

1 See note to vol. ii, p. 110, of Burton’s ‘Pilgrimage to ΕἸ Medina and Mecca.’

---.: .-ἰ -.-

INTRODUCTION. liii

usages to guide him in his decisions, only instead of being
bound by these usages he was able, by virtue of his office
of prophet, to alter or abrogate such as appeared to him
not to conduce to the welfare of society. The religious
observances and ceremonies he retained were also to a great
extent forced upon him; the injunctions to prayer and
fasting were necessary to keep alive the religious fervour of
the converts, and, indeed, to give the character of a religion
to the movement and distinguish it from a mere political
reform. The ceremonies of the pilgrimage could not be
entirely done away with. The universal reverence of the
Arab for the Kaabah was too favourable and obvious a
means for uniting all the tribes into one confederation with
one common purpose in view. The traditions of Abraham,
the father of their race and the founder of Mohammed’s
own religion, as he always declared him to be, no doubt
gave the ancient temple a peculiar sanctity in the prophet’s
eyes, and although he had at first settled upon Jerusalem
as his Qiblah, he afterwards reverted to the Kaabah itself.
Here, then, Mohammed found a shrine to which, as well as
at which, devotion had been paid from time immemorial :
it was the one thing which the scattered Arabian nation
had in common—the one thing which gave them even the
shadow of a national feeling; and to have dreamed of
abolishing it, or even of diminishing the honours paid to
it, would have been madness and ruin to his enterprise.
He therefore did the next best thing, he cleared it of idols
and dedicated it to the service of God. Again, the ‘Hagg
was the occasion on which the tribes assembled at Mecca
and, therefore, not only the cause of trading and mutual
profit amongst themselves, but upon it depended entirely
the commercial prosperity of the Qurdais.

It has been objected to Isldm that neither its doctrines
nor its rites are original. No religion, certainly no sacred
books of a religion, ever possessed entire originality. The
great principles of morality, and the noble thoughts which
are common to humanity, must find their way into the
Scriptures, if these are to have any hold upon men; and

liv THE QUR'AN. -

it would, indeed, be strange if the writers, however inspired,
left no trace in their writings of what they had seen, heard,
or read. The New Testament, it is well known, contains
much that is not original. Many of the parables &c., as a
late eminent Orientalist once pointed out, are to be found
in the Talmud. We know that St. Paul drew upon classic
Greek sources for many of his most striking utterances, not
even disdaining to quote the worldly wisdom of the come-
dian Menander ; and there is at least a curious coincidence
between the words used in describing the blindness that
fell on the apostle just before his conversion, and its sub-
sequent cure, with the description given by Stesichorus in
his ‘ Palinodia’ of a similar incident connected with his own
conversion to the worship of the Dioscuri. Even the most
divine sentiment in the Lord’s Prayer, ‘Forgive us our
trespasses as we forgive those who trespass against us,’
is expressed almost in so many words in the advice given
by Nestor to the angered Achilles in the first book of
Homer’s Iliad.

Judged then by the standard which we apply to other
creeds, Mohammed’s religion stands forth as something
strikingly new and original, since it sets before his country-
men, for the first time, the grand conception of one God,
which was, as he asserted, the faith of their father Abraham,
but which their fetishism had so long obscured.

The Arabs made use of a rhymed and rhythmical prose,
the origin of which it is not difficult to imagine. The
Arabic language consists for the most part of triliteral
roots, i.e. the single words expressing individual ideas
consist generally of three consonants each, and the deriva-
tive forms expressing modifications of the original idea
are not made by affixes and terminations alone, but also
by the insertion of letters in the root. Thus garaba
means ‘he struck, and qatala, ‘he killed,’ while
mazgrib and maqttl signify ‘one struck’ and ‘one
killed.’ A sentence, therefore, consists of a series of words
which would each require to be expressed in clauses of
several words in other languages, and it is easy to see

INTRODUCTION. lv

how a next following sentence, explanatory of or com-
pleting the first, would be much more clear and forcible
if it consisted of words of a similar shape and implying
similar modifications of other ideas. It follows then that
the two sentences would be necessarily symmetrical, and
the presence of rhythm would not only please the ear but
contribute to the better understanding of the sense, while
the rhyme would mark the pause in the sense and em-
phasize the proposition.

The Qur’4n is written in this rhetorical style, in which
the clauses are rhythmical though not symmetrically so,
and for the most part end in the same rhyme throughout
the chapter.

The Arabic language lends itself very readily to this
species of composition, and the Arabs of the desert in the
present day employ it to a great extent in their more
formal orations, while the literary men of the towns adopt
it as the recognised correct style, deliberately imitating the
Qur'an.

That the best of Arab writers has never succeeded in
producing anything equal in merit to the Qur'an itself is
not surprising. In the first place, they have agreed before-
hand that it is unapproachable, and they have adopted
its style as the perfect standard; any deviation from it
therefore must of necessity be a defect. Again, with them
this style is not spontaneous as with Mohammed and his
contemporaries, but is as artificial as though Englishmen
should still continue to follow Chaucer as their model, in
spite of the changes which their language has undergone.
With the prophet the style was natural, and the words were
those used in every-day ordinary life, while with the later
Arabic authors the style is imitative and the ancient words
are introduced as a literary embellishment. The natural
consequence is that their attempts look laboured and unreal
by the side of his impromptu and forcible eloquence.

That Mohammed, though, should have been able to chal-
lenge even his contemporaries to produce anything like the
Qur'an, ‘ And if ye are in doubt of what we have revealed

ἵν! THE QUR'AN.

unto our servant, then bring a chapter like it... But if ye
do it not, and ye surely shall do it not, &c.,’ is at first sight
surprising, but, as Néldeke! has pointed out, this challenge
really refers much more to the subject than to the mere style,
—to the originality of the conception of the unity of God
and of a revelation supposed to be couched in God’s own
words. Any attempt at such a work must of necessity
have had all the weakness and want of prestige which
attaches to an imitation. This idea is by no means foreign
to the genius of the old Arabs ; thus the learned grammarian
and rhetorician ‘Hariri excuses himself in the preface to his
celebrated ‘Assemblies’ for any shortcomings, which might
possibly be detected in a composition professedly modelled
on that of another, by quoting an ancient poem:

‘’Twas this affected me, that while I lay

Snatching a breath of sleep for drowsiness,

There wept a dove upon the Aikah bough

Trilling her weeping forth with sweetest notes:

Ah, had I wept—ere she began to weep—

For Sauda’s love, my soul had found relief!

But ’twas her weeping that excited mine,

And he who comes first must be always best!’

Amongst a people who believed firmly in witchcraft and
soothsaying and who, though passionately fond of poetry,
believed that every poet had his familiar spirit who in-
spired his utterances, it was no wonder that the prophet
should be taken for ‘a soothsayer,’ for ‘one possessed with
an evil spirit, or for ‘an infataated poet 2.’

Each chapter of the Qur’4n is called in Arabic a sQrah,
a word which signifies a course of bricks in a wall, and is
generally used in the body of the work for any connected
or continuous portion complete in itself. Ὁ

1 Geschichte des Qordns, p. 43. ᾿
? Mohammed may well have repudiated the charge of being a poet, for he is
only credited with one verse, and that an involuntary one:
Ana ‘nnabiyu 14 Kapuib;
Ana ’bnu ‘Abd el Muttalib.
‘I am the prophet who lies not;
I am the son of Abd el Mutalib.’

INTRODUCTION. ἵν}

The word Qur’4n, ‘a reading,’ comes from the verb qara’a,
‘to read, though some lexicographers derive it from qarana,
‘to join,’ and interpret it as meaning the ‘collected whole.’

It is also called El Forq4n, ‘the discrimination,’ a word
borrowed from the Hebrew and also applied in the Qur’4n
to divine inspiration generally.

The individual portions of the Qur’4n were not always
written down immediately after their revelation, as we find
that Mohammed often repeated them several times until
he had learnt them by heart, and the book itself shows
that he occasionally forgot them and even altered and
supplemented them: ‘Whatever verse we may annul or
cause thee to forget, we will bring a better one than it, or
one like it’ (Chapter II, ver. 100). On other occasions he
employed an amanuensis, as, for instance, Abdallah ibn
Sa’hd ibn Abi Sar’h (see Part I, p. 126, note 2) and Zaid
ibn TH4bit ; and tradition relates that he would frequently
direct in which Sarah the passage dictated was to be placed.
That the Qur’d4n was, or that even the individual Sfrahs
were, however, arranged in the present order by the pro-
phet himself is impossible, both from internal evidence and
that of tradition.

At the prophet’s death no collected edition of the Qur’An
existed. Scattered fragments were in the possession of
certain of his followers, written down at different times and
on the most heterogeneous materials, but by far the greater
portion was preserved only in the memories of men whom
death might at any moment carry off. The death of many
Muslim warriors at the battle of Yem&mah opened the
eyes of the early Caliphs to the danger that the ‘ Book of
God’ might be, ere long, irrevocably lost: they accordingly
provided, to the best of their power, against such a contin-
gency. Abu Bekr,—or rather Omar, during his reign,—was
the first to take the matter in hand, and employed Zaid
ibn THAabit the Ans§ri, a native of Medinah, who had acted
as amanuensis to Mohammed, to collect and arrange the
text. This he did from ‘ palm-leaves, skins, blade-bones,
and the hearts of men,’ and presented to the Caliph a copy

Iviii THE QuR’AN.

of the Qur’4n, which did not probably differ greatly from
that which we now possess. As we have already seen, the
whole was strung together without any reference to the
chronological order, and with very little regard to the
logical connection of various passages. The longer Sdrahs
were placed at the beginning and the short ones at the end,
although the order of their revelation was for the most part
just the reverse. And, lastly, many odd verses appear to
have been inserted into various Sdrahs for no other reason
than that they suit the rhyme.

The text was so far fixed by Zaid, but not the read-
ing of it. In the first place, the vowel points, which
make often a very great difference in the meaning of a
word, were probably hardly ever, if at all, used; again,
many persons were still alive who themselves remembered
portions of the Qur’d4n by heart, but who did not agree as
to individual words, or who remembering the sense only
substituted some of the locutions of their own tribe for
the actual words of Mohammed.

These tribal dialects often differed diametrically in the
use of particular words; thus i‘/fa’un means ‘to conceal’
in the dialect of one tribe and ‘to display’ in that of an-
other; when such words occurred, as they often do, in the
Qur’an, they could not fail to give rise to disputes as to

_ their interpretation.

In the present recension of the Qur’4n there are com-
paratively few various readings recognised, but it is clear
that great variations existed from the very first. On more
than one occasion Mohammed himself dictated the same
passage to different persons with different readings; and
the ‘traditional saying’ ascribed to him, that ‘the Qur’an
was revealed according to seven modes of reading,’ shows
what latitute he himself allowed. The other interpretation
of this tradition, namely, that ‘the Qur'an may be read
according to the seven Arabic dialects,’ was obviously in-
vented to check the tendency to perversion of the text
according to individual fancy, and is plainly refuted by the
fact that the persons to whom the saying was uttered,

INTRODUCTION. lix

and who had appealed to the prophet to decide upon
the reading of a certain text, were both of the tribe of
Qurais.

At length, some twenty years afterwards, the Caliph
Othman, alarmed at the bitter feelings and open quarrels
which these differences of reading and interpretation had
already engendered, determined to prevent the Mus-
lims from differing amongst themselves in their way of
reading the word of God as the Jews and Christians did.
He accordingly appointed a commission, consisting of
Zaid, the original editor, with three men of the Qurdis
(Mohammed’s own tribe), to decide, once for all, upon the
text and to fix the reading definitely according to the
pure Qurdais idiom.

When this edition was completed, Othm4n sent copies
to all the principal cities in the empire, and caused all the
previous copies to be burned. These copies were perhaps
not themselves free from small discrepances; the few slight
various readings which have, as I have shown, crept in, are
most of them mere matters of orthography, and the rest are
unimportant to the general sense. The last named will be
found mentioned in the notes to the passages in which they
occur in the course of the following translation.

OthmAn’s recension has remained the authorised text,
and has been adopted by all schools of Mohammedan
theologians from the time it was made (A.D. 660) until
the present day.

In this no further attempt was made at chronological
arrangement than in the preceding one. The individual
Sfrahs have prefixed to them the name of the place,
Mecca or Medinah, at which they were revealed; but this
indication, though derived from authentic tradition, is not a
sufficient guide, since in many places verses have been in-
serted in a Meccan Sdrah which were evidently revealed at
Medinah, and vice versA. Toclear away this difficulty, and
to propose an intelligible chronological arrangement of the
Sfirahs, has been the aim of scholars, both Arabic and
European; but no one has treated the subject in so

Ix THE QurR’AN.

critical or masterly a manner as Noldeke, and his arrange-
ment may be taken as the best which Arabic tradition,
‘combined with European criticism, can furnish.

To arrive at a decision on this point we must consider
first the historical event, if any, to which each text refers ;
next, the style generally; and lastly, the individual ex-
pressions used. Thus, in addressing the Meccans the words
ya aiyuha ’nnds, ‘O ye folk!’ occur, while the expression
ya aiyuha ‘llaDHin Amand is used in speaking to the people
of Medinah; though sometimes the former phrase occurs
in a verse of a Medinah Sarah.

The Sfrahs resolve themselves into two great classes,
those revealed at Mecca and those revealed at Medinah
after the flight; and these are easily distinguished both
by their style and subject-matter. The earlier ones espe-
cially are grander in style, and testify in every verse to
the mental exaltation of the prophet and the earnest
belief which he certainly had at this time in the ΤΥΘΆΠΕΣ
and truth of his divine mission.

The Qur'an falls naturally into these two classes, which
represent, in fact, the first development of Mohammed's
prophetic office at Mecca, and the later career as a leader
and lawgiver after the flight at Medinah.

Sdrahs belonging to the first period of his career are
therefore ascribed to Mecca, and those of the latter period
to Medinah, although the actual place at which they were
delivered may be in certain cases doubtful.

One of the next earliest Strahs is that entitled Abu
Laheb. Mohammed had at length called together his
clansmen, the Bani Hashim, and bade them accept the
new doctrine of Allah’s unity. Hereupon ‘Abd el ’Huzzah,
surnamed Abu Laheb, ‘he of the flame,’ indignantly ex-
claimed, ‘ Perdition to you! is that what thou hast called _
us for’? Mohammed then proclaimed the Sfrah bearing
Abu Laheb’s name, in which he enunciates a terrible curse
against him and his wife Umm Gemil, and made of him an
irreconcilable foe.

The CVIth Sarah also belongs undoubtedly to an early

INTRODUCTION. Ixi

period. In it Mohammed bids the Qurdis ‘serve the Lord
of this House,’ for the two trading caravans they yearly sent
out in winter and summer respectively.

In the Meccan Sirahs Mohammed’s one and steady pur-
pose is to bring his hearers to a belief in the one only God;
this he does by powerful rhetorical displays rather than
logical arguments, by appealing to their feelings rather
than their reason; by setting forth the manifestations of
God in his works; by calling nature to witness to His
presence ; and by proclaiming His vengeance against those
who associate other gods with Him, or attribute offspring
to Him. The appeal was strengthened by glowing pictures
of the happiness in store for those who should believe, and
by frightful descriptions of the everlasting torments pre-
pared for the unbelievers.

The short Sfrah entitled ‘Unity’ is said, on the tradi-
tional authority of Mohammed himself, to be equivalent
in value to two-thirds of the Qur’4n.

‘ Say, “ He is God, one God the eternal. He begets not,
and is not begotten; nor is there like unto Him, one.”’

This protest is not aimed at the Christian doctrines alone,
for the Arab, as we have seen, asserted that their angels
and deities were daughters of Allah, the supreme God.

In the earlier chapters, too, the prophetic inspiration,
the earnest conviction of the truth of his mission, and the
violent emotion which his sense of responsibility caused
him are plainly shown.

The style is curt, grand, and often almost sublime; the
expressions are full of poetical feeling, and the thoughts are
earnest and passionate, though sometimes dim and con-
fused, indicating the mental excitement and doubt through
which they struggled to light.

In the second period of the Meccan S(rahs, Mohammed
appears to have conceived the idea of still further severing
himself from the idolatry of his compatriots, and of giving
to the supreme deity Allah another title, Ar-Rahmdan,
‘the merciful one.’

The Meccans, however, seem to have taken these for

ΙΧῚΪ THE Οὐκ Ἂν.

the names of separate deities?, and the name is abandoned
in the later chapters.

In the Sfrahs of the second Meccan period we first find
the long stories of the prophets of olden time, especial
stress being laid upon the punishment which fell upon
their contemporaries for disbelief; the moral is always
the same, namely, that Mohammed came under precisely
similar circumstances, and that a denial of the truth of his
mission would bring on his fellow-citizens the self-same
retribution.

They also show the transition stage between the intense
and poetical enthusiasm of the early Meccan chapters and
the calm teaching of the later Medinah ones. This change
is gradual, and even in the later and most prosaic we find
occasionally passages in which the old prophetic fire flashes.
out once more,

The three periods again are marked by the oaths
which occur throughout the Qur'an. In the first period
they are very frequent and often long, the whole powers
of nature being invoked to bear witness to the unity of
God and the mission of His Apostle; in the second period
they are shorter and of rarer occurrence; in the last period
they are absent altogether.

To understand the Medinah Sirahs we must bear in
mind Mohammed’s position with respect to the various
parties in that city.

In Mecca he had been a prophet with little honour in
his own country, looked on by some as a madman, and by
others as an impostor, both equally grievous to him, while
his following consisted only of the poorest and meanest of
his fellow-townsmen.

His own clansmen, for the reason that they were his clans-
men and for no other, resented the affronts against him.

In Medinah he appears as a military leader and a prince,
though as yet possessing far from absolute authority.
Around him in the city were, first, the true believers
who had fled with him, El Muhagerin; next, the in-

1 See Part II, p. 13, note 1.

———— re CUES - τ πιτ στσσποιοι τ

INTRODUCTION. Ixiii

habitants of YaTHrib, who had joined him and who were
called ΕἸ Anséar, ‘the helpers;’ and lastly, a large class
who are spoken of by the uncomplimentary name of
Munffiqdn or ‘hypocrites,’ consisting of those who went
over to his side from fear or compulsion, and lastly those
‘in whose heart is sickness,’ who, though believing on him,
were prevented by tribal or family ties from going over to
him openly.

Abdallah ibn Ubai was a chief whose influence operated
strongly against Mohammed, and the latter was obliged
to treat him for a long time almost as an equal, even after
he had lost his political power.

The other party at Medinah was composed of the Jewish
tribes settled in and around the city of YaTHrib. The
Jews were at first looked to as the most natural and likely
supporters of the new religion, which was to confirm their
own.

These various parties together with the pagan Arabs of
Mecca and the Christians are the persons with whom the
Medinah Sfrahs chiefly deal.

The style of the Medinah Siarahs resembles that of the
third period of the Meccan revelations, the more matter-
of-fact nature of the incidents related or the precepts
given accounting in a great measure for the more prosaic
language in which they are expressed.

As in the Meccan Sfrahs it is possible to arrive at a
tolerably accurate notion of their chronological order by
noting the events to which they refer, and comparing them
with the history itself; although the doubtful authority
of many of the traditions and the frequent vagueness of
the allusions in the Qur’4n itself leave much uncertain.

In the Medinah Sdrahs the prophet is no longer merely
trying to convert his hearers by examples, promises, and
warnings; he addresses them as their prince and general,
praising or blaming them for their conduct, and giving
them laws and precepts as occasion required.

Néldeke has given a masterly analysis of the various |
historical and other allusions, and has reduced as far as

lxiv THE QUR'AN.

possible the heterogeneous mass of materials to such order
that we may accept his arrangement as at least the most
accurate hitherto proposed.

Since, however, many passages are no doubt misplaced
and inserted in Sfrahs to which they did not originally
belong, nothing but a comprehensive view of the contents
of the whole Qur’4n, studied side by side with the history
of Mohammed and his contemporaries, will enable us to
arrive at an actual decision on the exact chronological
sequence of the revelation.

To assist in the investigation of this most important
subject I have subjoined a précis of the contents of each
chapter.

The following is Néldeke’s chronological order of the
Sdrahs :—

Meccan Sidrahs.

First Period (from the first to the fifth year of Mohammed’s
mission): XCVI, LXXIV, CXI, CVI, CVIII, CIV, CVI, CII, Cv,
XCII, XC, XCIV, XCIII, XCVII, LXXXVI, XCI, LXXX, LXVIII,
LXXXVII, XCV, CIII, LXXXV, LXXIII, CI, XCIX, LXXXII,
LXXXI, LIII, LXXXIV, C, LXXIX, LX XVII, LXXVIII, LXXXVIII,
LXXXIX, LXXV, LXXXIII, LXIX, LI, 111, LVI, LXX, LV, CXII,
CIX, CXIII, CXIV, I.

Second Period (the fifth and sixth year of his mission) :
LIV, XXXVII, "LXXI, LXXVI, XLIV, L, XX, XXVI, XV, XIX,
XXXVIII, XXXVI, XLIII, LXXII, LXVII, XXIII, XXI, XXV,
XVII, XXVII, XVIII.

Third Period (from the seventh year to the flight):
XXXII, XLI, XLV, XVI, XXX, XI, XIV, XII, XL, XXVIII,
XXXIX, XXIX, XXXI, XLII, X, XXXIV, XXXV, VII, XLVI,
VI, XIII.

Medinah Sdrahs.

Il, XCVIII, LXIV, LXII, VIII, XLVII, III, LXI, LVII, IV,
LXV, LIX, XXXIII, LXIII, XXIV, LVIII, XXII, XLVIII, LXVI,
LX, CX, XLIX, IX, Vv.

The mysterious letters which are placed at the begin-
ning of certain chapters of the Qur’4n are explained in

INTRODUCTION. xv

various ways by the Muslim commentators. Some sup-
pose them to be part of the revelation itself, and to conceal
sublime and inscrutable mysteries ; others think that they
stand for the names of Allah, Gabriel, Mohammed, and so on.

Néldeke has the ingenious theory that they were mono-
grams of the names of the persons from whom Zaid and
his companions obtained the portions to which they are
prefixed; thus, ALR would stand for Ez-zubair, ALM R for
Al-Mug/dirah, 7H for Tal‘Hah, and so on. A comparison
of the Arabic letters themselves with the names suggested
makes the hypothesis a very probable one. They may
have been mere numerical or alphabetical labels for the
boxes of scraps on which the original was written; the
authors of the Commentary known as El Jel4l4ain, however,
give the prevailing opinion amongst Muslim scholats when
they say, ‘God alone knows what He means by these
letters.’

The Sdrahs are subdivided into ’Ay4t, ‘verses’ (literally
‘signs’), which, although they for the most part mark a dis-
tinct pause either in the rhyme or sense, are sometimes
mere arbitrary divisions irrespective of either.

Besides these, the Qur’A4n is divided into sixty equal
portions, called a‘hz4b (sing. ‘hizb), each subdivided into
four equal parts; another division is that into thirty ’agza’
(sing. guz’) or ‘sections, so that the whole may be read
through during the month of Ramadan: these are again
subdivided into rukd’h (sing. rak’hah), ‘acts of bowing.’
By these, rather than by chapter and verse (Sdrah and
’Ayah), the Muslims themselves quote the Book.

Besides the name Qur’4n it is known as El Furq4n,
‘the Discrimination, El Mus‘haf, ‘the Volume, EI Kit4b,
‘the Book,’ and EDH-DHikr, ‘the Reminder.’ The title
attached to each Sirah is taken from some striking word
which occurs in it.

The creed of Mohammed and the Qur’dn is termed
Islam, ‘ Resignation,’ scil. to the will of God. The religion,
as understood and practised, is based upon four rules or
fundamental principles :

[6] e

Ixvi THE QUR'AN.
Q

1. The Qur'an itself.

2. ‘HadiTH (pl. ’a‘hadiTH), the ‘traditional’ sayings of
the prophet which supplement the Qur'an, and provide for
cases of law or ceremonial observance on. which it is silent.
They also deal with the life of Mohammed. and the cir-
cumstances attending the revelations, and are therefore of
great use in the exegesis of the Book itself. Although the
Muslim authorities have been very strict in the canons laid
down for the reception or rejection of these traditions,
tracing them from hand to hand up to their original sources,
a great deal of uncertainty exists as to the authenticity of
many of them. The laws embodied in the traditions are
called the Sunnah.

3. Igma’h or the ‘consensus’ of opinion of the highest
authorities in the Muslim church upon points concerning
which neither the Qur’4n nor the ‘HadiTH are explicit.

4. Qiyds or ‘ Analogy,’ that is, the reasoning of the theo-
logical authorities by analogy from the Qur’4n, ‘HadiTH,
and Igma’h, where anything in any one or more is still
left undecided.

The first principle of the Muslim faith is a belief in
Allah, who, as we have seen, was known to the Arabs
before Mohammed’s time, and under the title Allah
ta’hala, ‘Allah the most high,’ was regarded as the chief
god of their pantheon. ‘Fhe epithet ta’hal4 is, properly
speaking, a verb meaning ‘be He exalted,’ but is used, as
verbs sometimes are in Arabic', as an epithet. The name
Allah, ‘God,’ is composed of the article al, ‘the, and ilah,
‘a god, and is a very old Semitic word, being connected
with the el and elohim of the Hebrew, and. entering into
the composition of a: large proportion of proper names in
Hebrew, Nabathean, and Arabic.

According to Muslim theology, Allah is eternal and
everlasting, one and indivisible, not endued with form,
nor circumscribed by limit or measure; comprehending
all things, but comprehended of nothing.

1 See my Arabic Grammar, p. 256.

INTRODUCTION.

Ixvii

His attributes are expressed

by ninety-nine epithets

used in the Qur'an, which in the Arabic are single words,
generally participial forms, but in the translation are some-
times rendered by verbs, as, ‘He hears’ for ‘He is the

hearer.’

These attributes constitute the Asma’ el ‘HusnA, ‘the
good names}, under which God is invoked by the Muslims;
they are ninety-nine in number, and are as follows.:—

1. ar-Ra‘hmfn, the Merciful.
2. ar-Ra‘him, the Compassion-

ate. 32
3. al-Malik, the Ruler. 33
4. al-Qaddfis, the Holy. 34
5. as-Salam, Peace. 35
6. al-M(’min, the Faithful. 36
ἡ. al-Muhdimun, the Protector. 37
8. al-Haztz, the Mighty. 38
9. al-Gabbar, the Repairer. 39
1o. al-Mutakabbir, the Great. 40
αι. al-Khilig, the Creator. 41
12. al-Bé4ri’, the Creator. 42
13. al-Muzawwir, the Fashioner. 43
14. al-GAaffar, the Forgiver. 44
1g. al-Qahhéar, the Dominant.
16. al-Wahh4b, the Bestower. 45
17. ar-Razz4q, the Provider.

18, al-Fatta‘h, the Opener. 46
19. al-‘Alim, the Knowing. 47
20. al-Qabiz, the Restrainer. 48
21. al-Basi/, the Spreader. 49
22. al-HAfiz, the Guardian. 50
23. ar-Rafi’, the Exalter. 51
24. al-Muhizz, the Honourer. 52
25. al-Muzil, the Destroyer. 53
26. as-Sami’h, the Hearer. 54
24. al-Baszir, the Seer. 55
28. al-"Hakim, the Judge. 56
29. al-’Hadl, Justice. 57

. 8|-1 421, the Subtle.

. al-“Habfr, the Aware.

. al-‘Halfm, the Clement.

. al-’Hashim, the Grand.

. al-Ghaffr, the Forgiving.

. as-Sakfr, the Grateful.

. al-’Half, the Exalted.

. al-Kabir, the Great.

. al“Hafiz, the Guardian.

. al-Mudft, the Strengthener.
. al-Hasib, the Reckoner.

. al-Galil, the Majestic.

. al-Kartm, the Generous.

. ar-Raqtb, the Watcher.

. al-Mugib, the Answerer of

Prayer.

. al-Wasi’h, the Comprehen-

sive.

. al-"Haktm, the Wise.

. al-Wadfd, the Loving.
. al-Magid, the Glorious.
. al-B@’hirn, the Raiser.
. as-Sahid, the Witness.
. al-Haqq, Truth.

. al-Wakil, the Guardian.
. al-Qawwi, the Strong.

. al-Matfn, the Firm.

. al-Walf, the Patron.

. al-Hamid, the Laudable.
. al-Murhsf, the Counter.

1 See Chapter VII, ver. 179.

e2

Ixviii THE QUR'AN.

58. al-Mubdi, the Beginner. 80. al-Muntagqim, the Avenger.

59. al-Muhid, the Restorer. 81. al-’Haff, the Pardoner.

60. al-Mo‘hyf, the Quickener. 82. ar-Ra’fif, the Kind.

61. al-Mumit, the Killer. 83. M4lik al Mulk, the Ruler of
62. al-Haiy, the Living. the Kingdom.

63. al-Qaiyfim, the Subsisting. 84. Duu’lgalal wa'l ikram, Lord
64. al-W4gid, the Existing. of Majesty and Liberality.
65. al-Magid, the Glorious. 85. al-Muqsi#, the Equitable.
66. al-W4hid, the One. 86. al-Gami’h, the Collector.
67. as-Zamad, the Eternal. 87. al-Ghant, the Independent.
68. al-Qadir, the Powerful. 88. al-Mugént, the Enricher.

69. al-Muatadir, the Prevailing. 89. al-Mu’hé@y, the Giver.
70. al-Muwa‘/‘hir, the Deferrer. go. al-M4ni’h, the Withholder.
71. al-Muqaddim, the Bringer- οἱ. az-Zarr, the Distresser.

forward. 92. an-N4fi’h, the Profiter.
42. al-Awwal, the First. 93. an-Nfir, Light.
73. al-A‘hir, the Last. 94. al-Hadi, the Guide.
44. ath-Thahir, the Apparent. 95. al-Bad?h, the Incomparable.
75. al-Baén, the Innermost. 96. al-Baqt, the Enduring.
76. al-Wali, the Governor. 97. al-Wariru, the Inheritor.
77. al-Muta’hal, the Exalted. 98. ar-Rasid, the Rightly-direct-
78. al-Barr, Righteousness. ing.

79. at-Tawwab, the Relenting. 99. as-Zabfir, the Patient.

These names are used by Muslims in their devotions,
the rosary (masba‘hah) being employed to check their
repetition. Such an exercise is called a DHikr or ‘remem-
brance,’ a word that is also applied to a recitation of the
whole or portions of the Qur’4n and to the devotional exer-
cises of the dervishes.

The formula ‘In the name of the merciful and compas-
sionate God, with which every chapter but one of the Qur’4n
begins, appears to have been adopted from the Persian Zoro-
astrian phrase, Benam i Yezd4n i ba‘/sdyisgar dadar, ‘In the
name of God the merciful, the just ;’ the later Parsee form
Benam i ‘Audawandi ba‘hsdyenda ba‘/sdyisgar is the exact
equivalent of the Mohammedan phrase.

Besides a belief in God, the Qur’4n requires belief in the
existence of angels; they are pure, without distinction of
sex, created of fire, and neither eat nor drink nor propagate
their species.

INTRODUCTION, lxix

The archangels are, Gibra’il, ‘Gabriel’ (also called er
ΚΟ el Amin, ‘the faithful spirit,’ or er RO‘h el Qudus, ‘the
holy spirit’), God’s messenger by whom the Qur’d4n was
revealed to Mohammed; Miké’il, the guardian angel of the
Jews!; Israfil, the archangel who will sound the last
trumpet at the resurrection ; Azra’il, the angel of death.

Two angels are appointed to each human being, who
stand one on his right and one on his left hand, to record
his every action.

One angel, called Razwd4n, ‘goodwill,’ presides over
heaven; and one, named Malik,‘ the ruler,’ over hell.

Munkir and Nakir are the two angelé who preside at
‘the examination of the tomb.’ They visit a man in his
grave directly after he has been buried, and examine him
concerning his faith. If he acknowledge that there is but
one God and that Mohammed is his prophet, they suffer
him to rest in peace, otherwise they beat him with iron
maces till he roars so loud that he is heard by all from
east to west except by men.and ginns. They then press
the earth down on the corpse, and leave it to be torn by
dragons and serpents till the day of resurrection.

The angelology of Islim is apparently traceable to
Jewish sources, though the ancient Arab cult had no doubt
borrowed some portion of it from the Persians, whence too
it was introduced into Judaism.

The notions of the bridge over hell, Es Sira¢, and of the
partition wall, El Aaraf, between paradise and hell ὃ, are
also common to the Jewish and Magian traditions.

Iblis or Saitan, ‘the devil’ or ‘Satan, was originally an
angel who fell from paradise on account of his proudly
refusing to adore Adam *.

Besides the angels there are the ginn (collectively gann),
of whom I have before spoken. They are created out of

1 See Part I, p. 13, note 2.

2 Malik is evidently identical with Moloch, as Gehennum, hell, is the same
as the Gehenna of the Bible.

3 See Part I, p. 138, note 1. * See Chapter II, ver. 32.

Ixx THE QuR’AN.

fire and are both good and evil, the latter being generally
called ‘Ifrit.’ Their abode is Mount Qé&f, the mountain
chain which encircles’ the world. These are the creatures
over whom Solomon held control, and a tribe of whom
were converted to Islam by Mohammed’s preaching on his
return from 74 if}.

The two classes of beings, human and superhuman, by
which the world is inhabited are called ETH-THaqalan,
‘the two weighty matters,’ or el ’Halamdn, ‘the worlds,’ as
in the-expression in the Opening Chapter, ‘Lord of the
worlds.’

‘Heaven, according to the Qur’4n and the traditions,
consists of seven divisions :

Gannat al ‘Huld (Chapter XXV, 16), the Garden of Eternity.

Dar as Salm (Chapter VI, 127), the Abode of Peace.

Dar al Qarar (Chapter XL, 42), the Abode of Rest.

Gannat ’Hadn (Chapter IX, 72), the Garden of Eden.

Gannat al Ma’wA (Chapter XXXII, 19), the Garden of Resort.

Gannat an Na’him (Chapter VI, 70), the Garden of Pleasure.

Gannat al ’Hilliyan (Chapter LXXXIII, 18), the Garden of the

“Most High.
Gannat al’Firdaus (Chapter XVIII, 107), the Garden of Paradise.

Of the presumed sensual character of the Muslim paradise
much has been written. It appears, however, from the
Qur'an, to be little more than an intense realisation of all
that a dweller in a hot, parched, and barren land could
desire, namely, shade, water, fruit, rest, and pleasant com-
panionship and service.

Hell contains also seven divisions ?:

Gehennum (Chapter. XIX, 44), Gehenna.

‘Latha (Chapter LXX, 15), the Flaming Fire.

Hu/amah (Chapter CIV, 4), the Raging Fire that splits every-
thing to pieces.

Sa’hir (Chapter IV, 11), the Blaze.

Sagar (Chapter LIV, 58), the Scorching Fire.

Gahim (Chapter II, 113), the Fierce Fire.

‘Hawiyeh (Chapter CL, 8), the Abyss.

1 See abave, p. xxx. * Cf. Chapter XV, ver. 44.

INTRODUCTION. xxi

As to the condition ‘of the soul between death and the
resurrection, Islam has no authoritative teaching; the
general opinion is that there is a limbo somewhere or other
in which the spirits of the good repose, while those of the
wicked are imprisoned elsewhere in a foul dungeon to await
their doom.

A great many wonderful signs are to precede the judg-
ment day, of which we need only notice the coming of
Mehdi or ‘ guide,’ who shall have the same name as Μο-
hammed himself, and whose father’s name shall be the same
as his father’s name, and who shall govern the Arabians,
and fill the earth with righteousness; the appearance of
Ed-dagg4l, ‘the antichrist ;’ the release of Gog and Magog’;
and the convulsions in heaven and earth described in the
Qur’4n itself.

The chief prophets recognised by the Qur’An-are ‘the
following: each of whom is said to have had a special
revelation, and to possess an appropriate title:

Adam, Zafiy allah, the Chosen of God.
Noah, Nabfy all&h, the Prophet of God.
Abraham, ‘Halfla ‘llth, the Friend of God.
Jesus, Rf‘ha ‘ah, the Spirit of God.
Mohammed, Rusfil allah, the Apostle of God.

Mohammed is also called ‘the seal of the prophets,’ and
the saying traditionally attributed to him, ‘There is no
prophet after me,’ makes it unlawful to expect the advent
of another.

Besides these, there are the minor apostles sent:to parti-
cular tribes, the stories of some of whom are related in
the Qur’an.

The practical duties of Islim are, 1. The profession of
faith in the unity of God, and the mission of Mohammed.
2. Prayer. 3. Fasting. 4. Almsgiving. 5. Pilgrimage.

The first consists in the repetition of the Kelimah or
creed, ‘There is no god but God, and Mohammed is the
Apostle of God.’

1 See Part II, p. 25.

kxxii THE QUR'AN.

Prayer consists of the recital of a certain prescribed and
invariable formula at five stated times of the day, namely :
1. Between dawn and sunrise. 2. After the sun has begun
to decline. 3. Midway between this. 4. Which is said
shortly after sunset. 5. At nightfall. These are farz or
‘incumbent ;’ all others are nafl, ‘supererogatory, or sun-
nah, ‘in accordance with the practices of the prophet.’ The
prayers are preceded by wuzi’h, ‘ablution;’ they are
commenced in a standing position, qiyam, the hands being
so held that the thumbs touch the lobes of the ears, and
the face being turned towards the qiblah, that is, in the
direction of Mecca. During the prayers inclinations of the
body, ruki’h}4, are made, of which a certain number only
are incumbent.

The time for prayer is called from the minarets of the
mosques by Mu’eDHDHins or ‘criers, in the following
words :

‘God is great !’ (four times). ‘I bear witness that there is
no god but God’ (twice). ‘I bear witness that Mohammed
is the Apostle of God’ (twice). ‘Come hither to prayers!’
(twice). ‘Come hither to salvation!’ (twice). ‘God is great!
There is no other god but God!’ and in the early morning
the crier adds, ‘ Prayer is better than sleep!’

This formula appears to have been used by Bildl, Mo-
hammed’s own crier, on the establishment of the first
mosque in Medinah. [ is called the aDHA4n or ‘call.’

The word ‘mosque’ is a corruption of masgid, ‘a place
of adoration’ (sigdah), and is applied to the whole precincts
of a Muslim place of worship. Another name is gami’h,
‘the assembling,’ especially applied to a cathedral mosque.

The mosques are always open for public prayers, but on
Fridays a special service is held, followed by a ‘Hutbah
or ‘homily.’

Another of the duties incumbent on every believer

1 «The lowering of the head, by a person. praying [or in prayer], after the act
of standing, in which the recitation (of portions of the Kur-4n] is performed,
so that the palms of the hand reach the knees, or so that. the hack becomes
depressed,’ Lane’s Arabic-English Lexicgn,

INTRODUCTION. Ixxiii

is that of fasting between dawn and sunset throughout
Ramadan, the ninth month of the Muslim year. The fast
is a most rigorous one, not even a drop of water being
allowed to pass the lips even when Ramadan occurs in
the hot season. Only the sick and infirm are allowed
exemption. :

One night between the twenty-first and twenty-ninth
of Ramad#an, the exact date being uncertain, is called the
Lailat el Qadr or ‘night of power;’ in it the Quran was
said to have been revealed 1.

Zakat, ‘almsgiving 2’ or ‘ poor rate,’ must be given either
in money, stock, or goods, and consists of the bestowal in
charity of about one-fortieth of all such property as shall
have been a year in the owner’s possession. In Moham-
med’s time the zakat was a contribution by his followers to
the expenses of the war against the infidels.

Sadaqah is the name applied to any charitable gifts
beyond that prescribed by law, especially to the offerings
on the hid al fi¢r, or ‘feast of breaking fast,’ at the expiration
of Ramadan.

Wadf is a religious bequest or endowment.

The ‘Hagg or ‘ pilgrimage,’ the last of the five incumbent
practices of the religion, is a very ancient institution, and
one which, as we have seen, Mohammed could not, if he
would, have abolished,

The ceremonies observed. during the season of the pil-
grimage are as follows :—

Arrived at the last of the miq4t, or six stages in the
immediate vicinity of Mecca, the pilgrim divests himself
of his ordinary clothes and assumes the i‘hr4m.or ‘garb of
sanctity.’ This consists of two wrappers without seams,

one of which is bound round the waist, and the other-thrown
loosely over the shoulders, the head being left uncovered.
After putting on this it is unlawful to anoint the head,
shave this or any other part of the body, pare the nails, or
wear any other garment than the i‘hram.

1 Cf. Chapter XCVII, ver. 1.
2 The word originally meant ‘ purity.’

Ixxiv THE QUR'AN.

On reaching Mecca he performs the legal ablutions,
proceeds to the Sacred Mosque, and having saluted the
‘black stone,’ makes the tawéf or circuit of the Kaabah seven
times, three times quickly and four times at a slow walk.

He then visits the Maqdm Ibrahim or Abraham’s station,
and afterwards returns and kisses the black stone.

Passing through the gate of the haram leading to Mount
Zafa, he runs seven times between the summit of that hill
and that of Merwah}.

On the eighth day, called tarwi‘h, the pilgrims assemble
in the valley of Mind, where they pass the night.

As soon as morning prayers are over they ‘rush tumult-
uously’ to Mount Arafat, stay there until sunset, and then
proceed to a place called Muzdalifeh, where they again pass
the night.

The next day is the "Hid al Az‘ha, when the pilgrims
again repair to the valley of Mina, and go through the
ceremony of throwing stones at three pillars, called Gamrah.
This is in commemoration of Abraham, or, as some say,
of Adam, who, meeting the devil at the same spot, drove
him away with stones,

The next ceremony is the sacrifice of some animal, a
camel, sheep, or goat, in Mina; after which they divest
themselves of the pilgrim garb and get themselves shaved,
their nails pared, &c.

The pilgrim should then rest at Mecca for the three
following days, the 4iy4m et tasriq or ‘days of drying up,’
scil. the blood of the sacrifices.

The sacrifice is said to have been instituted in com-
memoration ‘of Abraham’s proposed ‘sacrifice of his son
Ishmael (not Isaac as in the Bible) in accordance with the
divine command.

The pilgrimage must be performed from the seventh to
the tenth of the month DHu’l ‘Higgeh. A visit at any other
time of the year is termed Ἢ omrah, ‘ visitation,’ and though
meritorious, has not the same weight as the “Hagg itself.

1 See p. xiii and Chapter II, ver. 153.

INTRODUCTION. Ixxv

The Kaabah is revisited before the pilgrim leaves Mecca,
and the ceremony of the Tawaf again performed. From
Mecca the pilgrim proceeds to Medinah to visit the tomb
of the prophet. He is then entitled to assume the title of
El ‘Hagg (in Persian and Hindustani corrupted into “H4gi).

It is worth remarking that the word ‘Hagg is identical
with the Hebrew word used in Exodus x. 9, where the
reason assigned for the departure of the Israelites is
that they may ‘hold a feast (‘hagg) unto the Lord’ in the
wilderness,

Islam inculcates the doctrine of predestination, every act
of every living being having been written down from all
eternity in the Lau’h el Μααχά, ‘the preserved tablet.’
This predestination is called taqdir, ‘meting out,’ or qismeh,
‘apportioning.’ The reconciliation of such a doctrine with
the exercise of free-will, and the difficulty, if it be accepted,
of avoiding the ascription of evil as well as good to God,
have furnished materials for never-ending disputes amongst
Muslim theologians, and have given rise to innumerable
heresies. As the present introduction is only intended to
furnish the reader with the necessary information to enable
him to understand the Qur’4n and its system, I will not
dwell upon these and kindred matters which belong to the
later history of the creed.

One of the greatest blots on El Islam is that it keeps the
women in a state of degradation, and therefore effectually
prevents the progress of any race professing the religion.
For this Mohammed is only so far responsible that he ac-
cepted without question the prevalent opinion of his time,
which was not in favour of allowing too great freedom to
women, so that when he had ameliorated their condition by
modifying the unjust laws of -divorce, by enjoining kindness
and equity upon his followers in the treatment of their
wives, and by sternly repressing the barbarous custom of
female infanticide, he thought, no doubt, that he had done
enough for them. Similarly he provided for the better and
kinder treatment of slaves, but it could never enter his
mind that slavery was in itself a wrong or impolitic institu-

Ixxvi THE QUR'AN.

tion. The real fault lies in the unelastic nature of the
religion: in his desire to shield it from change and to pre-
vent his followers from ‘dividing into sects,’ the founder
has made it impossible for Islam to throw off certain
customs and restrictions which, however convenient and
even necessary to the Arabs at the time, became grievous
and unsuitable for other nations at distant periods and in
distant lands. The institution of the ‘Hagg pilgrimage, for
example, was an admirable one for consolidating the Arab
tribes, but it is burdensome and useless to the Muslim
communities now that they extend over nearly half the
civilized world.

That Mohammed had a due respect for the female
sex, as far as was consistent with the prevailing state of
education and opinion, is evident both from his own faith-
ful affection to his first wife ‘Hadigah, and from the fact
that ‘believing women’ are expressly included in the pro-
mises of a reward in the future life which the Qur’an makes
to all who acknowledge one God and. do good works.

The language of the Qur'an is universally acknowledged
to be the most. perfect form of Arab speech. The Qurais,
as the guardians of the national temple and the owners of
the territory in which the great fairs and literary festivals
of all Arabia were held, would naturally absorb into their
own dialect many of the words and locutions of other tribes,
and we should consequently expect their language to be
more copious and elegant than that of their neighbours.
At the same time we must not forget that the acknow-
ledged claims of the Qur’4n to be the direct utterance of
the divinity have made it impossible for any Muslim to
criticise the work, and it became, on the contrary, the
standard by which other literary compositions had to be
judged. Grammarians, lexicographers, and rhetoricians
started with the presumption that the Qur'an could not
be wrong, and other works therefore only approached ex-
cellence in proportion as they, more or less, successfully
imitated its. style. Regarding it, however, from a per-
fectly impartial and unbiassed standpoint, we find that it

INTRODUCTION. xxvii

expresses the thoughts and ideas of a Bedawi Arab in
Bedawi language and metaphor. The language is noble
and forcible, but it is not elegant in the sense of literary
refinement. To Mohammed’s hearers it must have been
startling, from the manner in which it brought great truths
home to them in the language of their every-day life.

There was nothing antiquated in the style or the words,
no tricks of speech, pretty conceits, or mere poetical embel-
lishments; the prophet spoke with rude, fierce eloquence
in ordinary language. The only rhetorical ornament he
allowed himself was that of making his periods more or less
rhythmical, and most of his clauses rhyme,—a thing that
was and still is natural to an Arab orator, and the necessary
outcome of the structure of the Arabic tongue!.

It is often difficult to enter thoroughly into the spirit of the
old Arab poets, Mohammed’s contemporaries or immediate
predecessors, because we cannot completely realise the
feelings, that actuated them or identify ourselves with the
society in which they moved. For this reason they have
always something remote and obsolete about them, how-
ever clear their language and meaning may be. With the
Qur'an it is not so. Mohammed speaks with a living voice,
his vivid word-painting brings at once before the mind
the scene he describes or conjures up, we can picture his
very attitude when, having finished some marvellously told
story of the days of yore, uttered some awful denunciation,
or given some glorious promise, he pauses suddenly and
says, with bitter disappointment, ‘These are the true stories,
and there is no god but God; and yet ye turn aside!’

To translate this worthily is a most difficult task. To
imitate the rhyme and rhythm would be to give the
English an artificial ring from which the Arabic is quite free;
and the same objection lies against using the phraseology
of our authorised version of the Bible: to render it by fine
or stilted language would be quite as foreign to the spirit of

1 How natural this was to an Arab may be inferred from the anecdote re-
lated in Part I, note 2, p. 126 ; see also p. lv.

Ixxviii THE QUR'AN,

the original: while to make it too rude or familiar would
be to err equally on the other side. I have, therefore, en-
deavoured to take a middle course; I have translated each
sentence as literally as the difference in structure between
the two languages would allow, and when possible I have
rendered it word for word. Where a rugged or commonplace
expression occurs in the Arabic I have not hesitated to
render it by a similar English one, even where a literal
rendering may perhaps shock the reader.

To preserve this closeness of rendering, I have had in
several instances to make use of English constructions which,
if not incorrect from a strictly grammatical point of view, are,
I am aware, often inelegant. Thus a peculiarity of the Arabic

is to use the same preposition with a passive verb as the
active and transitive verb required; for instance, ghazaba
*halaihi, ‘he was angered against him,’ in the passive,
ghuziba “*haldihi, ‘he was angered-against,’ and the pre-
servation of this construction is often absolutely necessary
to retain the force of the original.

An instance of this occurs in the Opening Chapter, where
the words ellaDHina an’hamta ’haldihim, gdiral
maghztbi *haldihim are rendered, ‘of those thou art
gracious ‘to, not of those thou art wroth with;’ in Sale’s
translation, ‘of those to whom thou hast been gracious, not
of those against whom thou art incensed ;’ the placing the
preposition before the verb gives a completely different
ring to the English to that of the Arabic, to say nothing of
the absence of that colloquial freedom which distinguishes
the original.

I have, as far as possible, rendered an Arabic word by the
same English word wherever it occurs; in some cases,
however, where the Arabic word has more than one signi-
fication, or where it would distort the sense to retain the
same expression, I have not scrupled to alter it.

Some of the Arabic words that occur in the Qur’4n are
ambiguous, and have given rise to numerous differences of
opinion among commentators. Thus the word istaw4 is
applied to God, and is interpreted in some passages to

INTRODUCTION. Ixxix

mean ‘he directed himself by his will to the heaven’ (Lane),
and in others to mean ‘he stood straight or erect’ (Lane).
The expression occurs often in the Qur’4n as descriptive
of God’s taking up a certain position with regard to the
throne or highest heaven, and Muslim theologians have
never ceased to debate concerning the exact nature of this
position. El Ghazzali says that He ‘istaw4’ upon the
throne in the manner he has himself described, and in
the sense He himself means, but not by actual contact or
local situation, while the throne itself is sustained by Him.
To render it then by ‘sitting’ or ‘ascending’ would be
to adopt a particular view of a very debatable question,
and to give to the Arabic word a precision of meaning
which it does not possess. The root of the word contains
the notions of ‘equality of surface’ or ‘uniformity,’ of
‘making’ or-‘fashioning, and of ‘being or going straight.’ I
have, therefore, adopted a rendering which has a similar
confusion of significations, and translated it ‘made for,’ as in
Chapter II, ver. 27, ‘ He made for the heavens,’ Where no
question can arise concerning: its interpretation, as, for
instance, when it is used of a rider balancing himself on the
back of his camel, I have rendered it simply ‘settled ?.’
The notes that I have appended are only such as are
absolutely necessary for understanding the text; for a full
account of all the historical allusions, Arabic, Jewish, and
Magian legends, with which the native commentators illus-
trate the Qur’4n, the reader is referred to the notes in Sale’s
translation. The version of that eminent scholar fully
deserves the consideration it has so long enjoyed, but from
the large amount of exegetical matter which he has in-
corporated in his text, and from the style of language
employed, which differs widely from the nervous energy
and rugged simplicity of the original, his work can scarcely
be regarded as a fair representation of the Qur'an.
Rodwell’s version approaches nearer to the Arabic, but
even in that there is too much assumption of the literary

1 See Chapter XLIII, ver. 12.

ΙΧΧΧ THE QuR’AN.

style. The arrangement of the Sdrahs in chronological
order, too, though a help to the student, destroys the miscel-
laneous character of the book, as used by the Muslims,
and as Mohammed’s successors left it.

In my rendering I have, for the most part, kept to the
interpretation of the Arabic commentator Baidsavi, and
have only followed my own opinion in certain cases where
a word or expression, quite familiar to me from my expe-
rience of every-day desert life, appeared to be somewhat
strained by these learned schoolmen. Chapter XXII, ver.
64, is an instance in which a more simple rendering would
be preferable, though I have only ventured to suggest it in
a notel.

Iam fully sensible of the shortcomings of my own ver-
sion, but if I have succeeded in my endeavour to set
before the reader plainly what the Qur’4n is, and what
it contains, my aim will have been accomplished.

E. H. PALMER.

St. Joun’s Cottecr, CAMBRIDGE,
March, 1880.

1 See Part II, p. 63, note.

ABSTRACT

OF THE

CONTENTS OF THE QUR'AN.

I. Tue Opentne Cuapter. (Mecca.)
Prayer for guidance.

11. Tue Csaprer or THe Herrer. (Medinah.)

The Qur'an a guidance. Rebuke to misbelievers: parable of
one who kindles a fire. God is not ashamed of trifling similitudes.
The creation of man: Adam taught ‘the names:’ Iblts refuses to
adore him : the temptation and fall. The children of Israel: their
trials in Egypt: the golden calf: the manna and quails: bidden to
enter the city and say ‘hi//atun. Moses strikes the rock: he bids
the people slaughter a dun cow to discover a murder. Charge
against the Jews of corrupting the Scriptures. The golden calf:
the mountain held over them. Gabriel reveals the Qur’4n: Hérit
and M4rft. Believers are not to say ra’hina, but un/Aurna.
Verses which are annulled will be replaced by better ones.
Paradise not exclusively for Jews and Christians. Mosques to
be free. Story of Abraham: he rebuilds the Kaabah: was a
‘Hanif. The qiblah fixed. Zafé and Merwah may be compassed.
Proofs of God’s unity. Lawful and unlawful food. The law of
retaliation for homicide. Testators. The fast of Ramadan. Rites
of the pilgrimage: its duration. Fighting for religion lawful
during the sacred months. Wine and gaming forbidden. Marriage
with idolaters unlawful. The law of divorce. Of suckling children.
The Muhagerin to be rewarded. The children of Israel demand
aking. Saul (Zalfit): the shechina: the ark. Saul and Gideon
confounded. Goliath. Jesus. The dyat el kursty (‘verse of the
throne’) asserting the self-subsistence and omnipresence of God.
Nimrod and Abraham. Almsgiving. No compulsion in religion.
Proofs of the resurrection: Ezekiel’s vision of the dry bones

[6] f

Ixxxii ABSTRACT OF THE CONTENTS

referred to: Abraham and the birds. Almsgiving recommended.
Usurers denounced. Laws relating to debt and trading. Persons
mentally incapable are to act by agents. The believers’ prayer.

TIT. Tue Carrer or Imrdn’s Famtry. (Medinah.)

God’s unity and self-subsistence. The Qur’4n confirmatory of
previous Scriptures. The verses are either decisive or ambiguous.
Example of Pharaoh’s punishment. The battle of Bedr. Islam
the true religion. Future torment eternal. Obedience to God
and the Apostle enjoined. Conception of the Virgin Mary; she
is brought up by Zachariah. Birth of John: the annunciation of
the Virgin. Birth and infancy of Jesus: the miracle of the birds
of clay: the disciples: allusion to Mohammed’s dispute with a
Christian deputation from Nagran. Abraham a ‘Hanif. Reproof
to Jews who pretend to believe and then recant;. and who pervert
the Scriptures. No distinction to be made between the prophets.
The Jews rebuked for prohibiting certain kinds of food.. The
foundation of the Kaabah. Abraham’s station. Pilgrimage en-
joined. Schism and misbelief reproved. Battle of Ohod referred
to. The victory at. Bedr due to angelic aid. Usury denounced.
Fate of those who rejected the prophets of old. Mohammed’s
death must not divert the believers from their faith. Promise of
God’s help. Further account of the battle of Bedr. The
Muslim martyrs to enter Paradise. The victory of Bedr more
than counterbalanced the defeat at Ohod. The hypocrites detected
and reproved. Death the common lot even of apostles. Prayer
for the believers. Exhortation to vie in good works and be
patient.

IV. Tue Cuarrer or Women. (Medtnah.)

God creates. and watches over man. Women’s dowries. Ad-
ministration of the property of orphans and idiots. Distribution
of property among the heirs. Witnesses required to prove adultery.
Believers are not to inherit women’s estates against their will: no
false charge of adultery to be made with a view of keeping a woman’s
dowry. Women whom it is unlawful to marry. Men are superior
to women: punishment of refractory wives. Arbitration between
man and wife. Duty towards parents, kinsmen, orphans, the
poor, neighbours, &c. Almsgiving for appearance sake a crime.
Believers must not pray when drunk or polluted. Sand may be
used for purification when water is not to be had. Charge against

OF THE QUR’AN, Ixxxiii

Jews of perverting the Scriptures and saying ra’hin4: they are
threatened with transformation, like those who broke the Sabbath,
for their unbelief. Idolatry the unpardonable sin. Some who have
the Scriptures believe. Trusts to be paid back. Quarrels to be
referred to God and the Apostle only. The Apostle will intercede
for the believers) Mohammed commanded to settle their dif-
ferences. Believers to take precautions in sallying forth to battle.
They are exhorted to fight, and promised Paradise if they fall.
Obedience to the prophet is obedience to God. Salutation to be
returned. The hypocrites. “Deserters are to be slain, unless they
have taken refuge with a tribe in league with the Muslims, Penalty
for killing a believer by mistake. Believers are not to plunder
others on the mere pretence that they are infidels. Fate of the
half-hearted Muslims who fell at Bedr. Precautions to be taken
against an attack during prayers. Exhortation to sincerity in
supporting the faith. Rebuke to the pagan Arabs for their idolatry
and superstitious practices. Isl4m the best religion, being that of -
Abraham the ‘Hanif. Laws respecting women and orphans:
equity and kindness recommended. Partiality to one wife rather
than another reproved. Fear of God inculcated. God does not
pardon the unstable in faith or the hypocrites. No middle course
is allowed. The Jews were punished for demanding a book from
heaven. Of old they asked Moses to show them God openly
and were punished. They are reproached for breaking their
covenant with God, for calumniating Mary, and for pretending that
they killed Jesus, whereas they only killed his similitude, for God
took him to Himself. Certain lawful foods forbidden the Jews
for their injustice and usury. Mohammed is inspired in the same
manner as the other apostles and prophets. Jesus is only an
Apostle of God and His Word and a spirit from Him. Doctrine
of the Trinity denounced. God has not begotten a son. The
law of inheritance in the case of remote kinship.

V. Tue Carrer or THE Taste. (Medinah.)

Believers are to fulfil their compacts. Brute beasts, except
those hereafter mentioned, are lawful; but chase during the
pilgrimage is unlawful. The rites and sacrifices of the pilgrimage
are lawful. The Muslims are not to bear ill-will against the Qurais
who prevented them at ‘Hudaibiyeh from making the pilgrimage.
Forbidden meats. The food of Jews and Christians is lawful

f2

Ixxxiv ABSTRACT OF THE CONTENTS

to Muslims: so too their women. Ablutions before prayers.
Rules for purification in cases of pollution. The Muslims are
bidden to remember the oath of fealty (at ‘Akabah), and how God
made a similar covenant with the children of Israel, and chose
twelve wardens. Mohammed is warned against their treachery
as well as against the’Christians. Refutation of the doctrine that
Christ is God; and of the idea that the Jews and Christians
are ‘sons of God’ and His beloved. Mohammed sent as a
warner and herald of glad tidings. Moses bade the children of
Israel invade the Holy Land and they were punished for hesitating.
Story of the two sons of Adam: the crow shows Cain how to
bury the body of Abel. Gravity of homicide. Those who make
war against God and His Apostle are not to receive quarter.
Punishment for theft. Mohammed is to judge both Jews and
Christians by the Qur’4n, in accordance with their own Scriptures,
but not according to ‘their lusts.’ Or would they prefer to be
judged according to the unjust laws of the time of the pagan
Arabs? The Muslims are not to take Jews and Christians for
patrons. The hypocrites hesitate to join the believers: they are
threatened. Further appeal to the Jews and Christians: fate of
those before them who were transformed for their sins. The
Jews reproved for saying that ‘God’s hand is fettered.’ Some
of them are moderate, but the greater part are misbelievers.
The prophet is bound to preach his message. Sabzans, Jews,
and Christians appealed to as believers. Prophets of old were
rejected. Against the worship of the Messiah and the doctrine
of the Trinity. Jews and idolaters are the most hostile to the
Muslims ; and the Christians are nearest in love to them. - Expia-
tion for an inconsiderate oath. Wine and gambling forbidden.
Game not to be hunted or eaten during pilgrimage. Expiation
for violating this precept: fish is lawful at this time. Rites of
the ‘Hagg to be observed. Believers must not ask about painful
things till the whole Qur’4n is revealed. Denunciation of the
superstitious practices of the pagan Arabs with respect to certain
cattle. Witnesses required when a dying man makes his testament.
The mission of Jesus: the miracles of the infancy: the apostles
ask for a table from heaven as a sign: Jesus denies commanding
men to worship him and his mother as gods.

OF THE QUR'AN. Ixxxv

VI. Tue Cuaprer oF Cattie. (Mecca.)

Light and darkness are both created by God. Rebuke to idolaters.
They are exhorted to take warning by the fate of those of o'd,
who rejected the prophets. Had the revelation been a material
book they would have disbelieved it:. if the prophet had been
an angel he would have come in the guise of a man. Attributes
of God. Mohammed bidden to become a Muslim. Those
who have the Scriptures ought to recognise Mohammed as the
one foretold in them. The idolaters will be disappointed of the
intercession of their gods on the judgment day. They deny
the resurrection day now, but hereafter they will have awful proof
of its truth. The next world is preferable to this. Prophets afore-
time were also mocked at and they were patient. God could send
them a sign if He pleased. Beasts, birds, and the like are com-
munities like men: their fate is all written in the Book: they too
shall be gathered on the judgment day. Arguments in proof of
the supreme power of God. Mohammed is only a messenger: he
is to disclaim miraculous power: is not to repulse believers: he is
bidden to abjure idolatry and not follow the lusts of the Meccans.
God’s omniscience. He takes men’s souls to Himself during sleep:
sends guardian angels to watch over them: preserves men in
danger by land and sea. Mohammed is not to join in discussions
on religion with idolaters, nor to associate with those who make a
sport of it. Folly of idolatry set forth: God the creator: Abraham’s
perplexity in seeking after the true God: worships successively
the stars, the moon, and the sun, but is convinced that they are
not gods by seeing them set. Turns to God and becomes a
‘Hanff. Other prophets of old were inspired: the Qur’én is also
a special revelation from God to the Meccans, fulfilling their
Scriptures; but the Jews have perverted or suppressed parts of
them. Denunciation of one who falsely pretended to be inspired.
The creation a proof of God's unity. Rebuke to those who call
the ginn His partners, or attribute offspring to Him. Idolaters
are not to be abused lest they too speak ill of God. The Meccans
would not have believed even if'a sign had been given them.
Mohammed is to trust to God alone. Men are not to abstain from
food over which God’s name has been pronounced. God will
vindicate His messenger. Belief or the reverse depends on God's
grace. The ginns and false gods, together with their worshippers,

Ixxxvi ABSTRACT OF THE CONTENTS

will be condemned to everlasting torment. God rever punishes
without first sending an apostle with warning. The threatened
doom cannot be averted. Denunciation of the idolatrous practices
of the Arabs: setting apart portions of the produce of the land for
God and for the idols, and defrauding God of His portion: in-
fanticide: declaring cattle and tilth inviolable. God created all
fruits and all cattle ; both are therefore lawful. Argument proving
the absurdity of some of these customs. Enumeration of the only
kinds of food that are unlawful. The prohibition to the Jews
of certain foodwas only on account of their sins. “God's revealed
word is: the only certain argument. Declaration of things really
forbidden, namely, harshness to parents, infanticide, abominable
sins, and murder. The property of orphans is to be respected,
and fair dealing to be practised. No soul compelled beyond its
capacity. The Qur’én to be accepted on the same authority as
the book of Moses was. Faith required now without signs: no
later profession on the judgment day shall profit them. Good
works to be rewarded tenfold, but evil works only by the same
amount. Islam is the religion of Abraham the ‘Hanif: a belief in
one God, to whom all prayer and devotion is due. Each soul
shall bear its own burden. The high rank of some of the Meccans
is only a trial from the Lord-whereby to prove them.

VII. Tue Cuaprer or Az Aarfr. (Mecca.)

Mohammed is bidden to accept the Qur’4n fearlessly. The Meccans
must take warning by the fate of those who rejected the prophets
of old. The creation and fall of Adam. Iblis allowed to tempt
mankind. Men are to go to Mosque decently clad. God has
only prohibited sinful actions. Men are warned not to reject the
mission of the apostles: their punishment at .and -after death if
they do so. The happiness of believers in Paradise. Description
of Al Aardf, the partition between heaven and hell. Immediate
belief in the: Qur’an required. God the Creator. Humble and
secret prayer enjoined. Proofs of God’s: goodness. Noah sent to
warn his people: he is saved in the ark while they are drowned.
Hfid sent to ‘Ad: they reject his preaching and are punished.
ΖΑ] Ἢ sent to Thamfid: produces the she-camel as a sign: the
people hamstring her and are punished. Lot sent to the people
of Sodom: their punishment. Sho’haib sent to Midian: his
people reject him and are destroyed. Thus city after city was

OF THE QUR'AN. lxxxvii

destroyed for rejecting the apostles. -Moses sent to Pharaoh: the
miracles of the snake and the white hand. The magicians con-
tend with Moses, are overcome, and believe. Pharaoh punishes
them. The slaughter of the firstborn: the plagues of Egypt.
The Israelites are delivered. Moses communes with God, who
appears to him on the Mount. The giving of the Law. The
golden calf. Moses’ wrath against Aaron. The seventy elders.
The coming of Mohammed ‘the illiterate prophet’ foretold.
Some Jews are just and rightly guided. The division into twelve
tribes. The miracle of smiting the rock: the manna and quails:
the command ‘to enter the city, saying ‘hi/fatun, and punishment
for disobedience. The Sabbath-breaking city: the transformation
of the wicked inhabitants into apes. The dispersion of the Jews.
The mountain held over the Jews. The covenant of God with
the posterity of Adam: ‘Am I not your-Lord??’ Humiliation of
one who having foretold the coming of a prophet in the time of
Mohammed would not.acknowledge the latter as such. Many-both
of the ginn and of mankind predestined for hell. The names of
God are not to be perverted ®. Mohammed is not ‘possessed.’ Th?
coming of ‘the Hour.’ Creation of Adam and Eve: conception an1
birth of their first child, ‘‘Abd el ‘Hareth :’ their idolatry. Idols are
themselves servants of God: they have neither life nor senses.
Mohammed is bidden to treat his opponents with mildness. The
mention of God’s name repels devilish influences. Men are
recommended to listen to the Qur’an and to humble themselves
before God, whom the angels adore.

VIII. Tue Cuaprer oF THE Sports. (Medinah.)

Spoils belong to God and the Apostle. Who are the true be-
lievers. The expedition of Mohammed against the caravan from
Syria under Abu Sufidn. The miraculous victory at Bedr. Address
to the Meccans who, fearing an attack from Mohammed, took
sanctuary in the Kaabah, and prayed to God to decide between
themselves and him. Exhortation to believe and avoid treachery.
Plots against Mohammed frustrated by divine interference. The
revelation treated as old folks’ tales. Rebuke of the idolaters for
mocking the Muslims at prayer. Offer of an amnesty to those

1 This is constantly alluded to in Persian mystical poetry as Roz i alast, ‘the
day of “ Am I not?”’
2 As Allah, not Allat, the name of a goddess. See p. 160, note 1.

Ixxxvili ABSTRACT OF THE CONTENTS

who will believe. Exhortation to fight the infidels: division of the
spoils: description of the battle. The enemy made to seem few
in the Muslims’ eyes, while they seemed more numerous than they
really were. The infidels forsaken by Satan, their leader, on the
day of battle. Fate of the hypocrites. Warning from Pharaoh’s
fate. The infidels who break their treaty. Treachery to be met
with the like. God will help the prophet against the traitors. A
few enduring believers shall conquer a multitude of infidels. The
Muslims are reproved for accepting-ransom for the captives taken
at Bedr. The spoils are lawful. The Muhagerin who fled with
Mohammed, and the inhabitants of Medinah who gave him refuge,
are to form ties of brotherhood’.

ΙΧ. Tue Cyarrer or Repentance or Immunity. (Medinah.)

(This chapter is without the initial formula
‘In the name of the. merciful,’ &c.)

An immunity for four months.proclaimed to such of the idolaters
as have made a league with the prophet;. but they are to be
killed wherever found when the sacred months have expired. An
idolater seeking refuge is to be helped in order that he may hear
the word of God. None are to be included in the immunity but those
with whom the league was made at the Sacred Mosque. They are
not to be trusted. Exhortation to fight against the Meccans.
Idolaters may not repair to the mosques of God. Reproof to Abu ’l
‘Abbas, the prophet’s uncle, who, while refusing to believe, claimed
to have done enough in supplying water to the pilgrims and in
making the pilgrimage himself. ‘Fhe Muhagerin are to hold the
first rank. Infidels are not to be taken for patrons even when
they are fathers or brothers. Religion is to be preferred to ties of
kinship. The victory of ‘Honein. The: idolaters are not to be
allowed to enter the Sacred Mosque at Mecca another year. The in-
fidels are to be attacked. The Jews denounced for saying that Ezra
is the son of God: the assumption of the title ‘Rabbi’ reproved.
Diatribe against Jewish doctors and Christian monks. Of the
sacred months and the sin of deferring them. Exhortation to the
Muslims to march forth to battle. Allusions to the escape of
Mohammed and Abu Bekr from Mecca and their concealment in a
cave. Rebuke to those who seek to be excused from fighting,

1 See Introduction, p. xxxiv,

OF THE QUR'AN. Ixxxix

and to those who sought to excite sedition in the Muslim ranks.
Reproof to the hypocrites and half-hearted and to those who found
fault with the prophet for his use of the alms (zakat). Proper
destination of the alms. Hypocrites and renegades denounced :
they are warned by the example of the people of old, who rejected
the prophets. Rewards promised to thie true believers. Continued
denunciation of the hypocrites and of those who held back from
the fight. Mohammed is not to pray at the grave of any one of
them who dies: their seeming prosperity is not to deceive him.
Happiness in store for the Apostle, the believers, and the Muha-
gerin. Those who may lawfully be excused military service.
The desert Arabs are among the worst of the ‘hypocrites ;’
though some believe. Some people of Medinah also denounced
as hypocrites: others have sinned, but confessed: others wait for
God’s pleasure. Denunciation of some who had set up a mosque
from motives of political opposition, Mohammed is not to sanction
this mosque, but rather to use that of Qub4@’, founded by him while
on his way from Mecca to Medinah during the Flight. God has
bought the persons and wealth of the believers at the price of
Paradise. The prophet and the believers must not ask forgiveness for
the idolaters however near of kin. Abraham only asked pardon for
his idolatrous father in fulfilment of a.promise. The three Ans&rs
who refused to accompany Mohammed to Tabfk are forgiven.
The people of Medinah and the neighbouring Arabs blamed for
holding back on the occasion. ΑἹ] sacrifices for the sake of the
religion are counted to them. Exhortation to fight rigorously
against the infidels. Reproof to those who receive the revelation
suspiciously. God will stand by His Apostle.

X. Tue Cuaprer or Jonan. (Mecca.)

No wonder that the Qur’4n was revealed toa mere man. Mis-
believers deem him a sorcerer. God the creator and ruler: no
one can intercede with Him except by His permission. Creation
is a sign of His power. Reward hereafter for the believers. Man
calls on God in distress, but forgets Him when deliverance comes.
Warning from the fall of former generations. The infidels are not
satisfied with the Qur'an: Mohammed dare not invent a false
revelation. False gods can neither harm nor profit them. People
require a sign. God saves people in dangers by land and sea.
This life is like grass. Promise of Paradise and threat of Hell.

ΧΕ ABSTRACT OF THE CONTENTS

Fate of the idolaters and false gods at the last day. God the
Lord of all. Other religions are mere conjecture. The Qur’an could
only have been devised by God. The Meccans are challenged to
produce a single sQtrah like it. Unbelievers warned of the last
day by the fate of previous nations. Reproval of those who
prohibit lawful things. God is ever watchful over the prophet’s
actions. Happiness of the believers: the infidels cannot harm the
prophet. Refutation of those ‘who ascribe offspring to God.
. Mohammed encouraged by the story of Noah and the other
prophets of old. Fate of Pharaoh and vindication of Moses and
Aaron. The People of the Book (Jews and Christians) appealed
to in confirmation of the truth of the Qur’an. The story of Jonas.
The people of Nineveh saved. by repenting and believing in time.
The people are exhorted to embrace Islam, the faith of the ‘Hanif.
God alone is powerful. Belief-or unbelief affect only the individual
himself. Resignation and patience inculcated.

XI. Tue Cuaprer or Hop. (Mecca.)

The Qur'an a book calling men to believe in the unity of God:
nothing is hidden from Him: He is the creator of all. Men will
not believe, and deem themselves secure ‘because their punishment
is deferred. They demand a sign, or say the Qur’an is invented
by the prophet; but they and their false gods together cannot
bring ten such sfirahs. Misbelievers threatened with future punish-
ment, while believers are promised Paradise. Noah was likewise
sent, but his people objected that he-was a mere mortal like them-
selves and only followed by the meaner sort of men. He also is
accused of having invented his revelation: he is saved in the ark
and the unbelievers drowned: he endeavours to save his son.
The ark settles on Mount GOdi. ‘Hfd was sent to ‘Ad: his
people plotted against him and ‘were destroyed, while he was -
saved. ZAlith was sent to Thamfid: the she-camel given for a
sign. The people hamstring her and perish. Abraham entertains
the angels who are sent to the people of Lot: he pleads for them.
Lot offers his daughters to the people of Sodom, to spare the
angels: he escapes by night, and Sodom is destroyed. Sho’haib
is sent to Midian; and-his people, rejecting his mission, perish too.
Moses sent to Pharaoh, who shall be punished at the resurrection.
The Meccans too shall be punished: they are threatened with the
judgment day, when they shall be sent to hell, while the believers

OF THE QuR’AN. é xci

are in Paradise. The Meccans are bidden to take warning by
the fate of the cities whose stories are related above. These stories
are intended to strengthen the prophet’s heart: he is bidden to
wait and leave the issue to God.

XII. Tue Cuaprer or Joserpx. (Mecca.)

The Qur’n revealed in Arabic that the Meccans may under-
stand: it contains the best of stories. Story of Joseph: he tells
his father his dream: Jacob advises him to keep it to himself.
Jealousy of Joseph’s brethren: they conspire to throw him in a
pit: induce his father to let him go with them: they cast him in
the pit, and bring home his shirt covered with ‘lying blood.’
Travellers discover him and sell him into Egypt: he is adopted by
his master: his mistress endeavours to seduce him: his innocence
proved. His mistress shows him to the women of the city to
excuse her conduct: their amazement at his beauty. He is im-
prisoned: interprets the dreams of the baker and the cupbearer.
Pharaoh’s dream: Joseph is sent for to expound it. He is
appointed to a situation of trust in the land. His brethren arrive
and do not recognise him: they ask for corn and he requires them
to bring their youngest brother as the condition of his giving it to
them. The goods they had brought to barter are returned to their
sacks. Benjamin ‘is sent back. Joseph ‘discovers himself to him.
Joseph places ‘the ‘king’s drinking cup in his brother’s pack:
accuses them all of the theft: takes Benjamin as a bondsman for
the theft. They return to Jacob, who in great grief sends them
back again to bring him news. Joseph discovers himself to them,
and sends back his shirt: Jacob recognises it by the smell. Jacob
goes back with them to Egypt. This story appealed to as a proof
of the truth of the revelation. ,

XIII. Tue Cuarrer or THunper. (Mecca.)

The Qur'an a revelation from the Lord, the creator and governor
of all. Misbelievers are threatened: God knows all, and the
recording angels are ever present. Lightning and thunder
celebrate God’s praises. All in heaven and earth acknowledge
Him. God sends rain and causes the torrents to flow: the scum
thereof is like the dross on smelted ore. The righteous and the
believers are promised Paradise; and the misbelievers are threatened
with hell-fire. Exhortation to believe in the Merciful. Were the

xcli ABSTRACT OF THE CONTENTS

Qur’an to convulse nature they would not believe. Further threats
against misbelievers. God notes the deeds of every soul. Stratagem
unavailing against Him. Paradise and Hell. Mohammed bidden
to persevere in asserting the unity of God. Had he not followed
the Qur’4n God would have forsaken him. Other apostles have
had wives and children: none could bring a sign without God's
permission: for every period there is a revelation. God can
annul or confirm any part of his revelation which He pleases:
he has the ‘Mother of the Book’ (i.e. the Eternal Original).
Whether Mohammed live to see his predictions fulfilled or not,
God only knows: his duty is only to preach the message. The
conquests of Isldm pointed to. God will support the prophet
against misbelievers.

XIV. Tue Cuarrer or Asranam. (Mecca.)

The Qur’4n revealed to bring men from darkness into light. God
is Lord of all. No apostle sent except with the language of his
own people. Moses sent to Pharaoh. The people of Noah, ‘Ad,
and Thamfid objected that their prophets were mortals like them-
selves. The prophets relied on God who vindicated them. Frightful
description of hell. Misbelievers are like ashes blown away by a
stormy wind. Helplessness of the damned: Satan will desert
them. But believers are in Paradise. A good word is like a good
tree whose root is in the earth and whose branches are in the sky,
and which gives fruit in all seasons. A. bad word is as a tree
that is felled. God’s word is sure. Idolaters are threatened with
hell-fire. God is the creator of all: He subjects all things to
man’s use. Abraham prayed that the territory of Mecca might be
a sanctuary. The unjust are only respited till the judgment day.
The ruins of the dwellings of those who have perished for denying
the mission of their apostles are a proof of the truth of Mo-
hammed’s mission. The Lord will take vengeance at the last day,
when sinners shall burn in hell with shirts of pitch to cover them.
The Qur’én is a warning and an admonition.

XV. Tue Cuaprer οἱ Ex ‘Hacr. (Mecca.)

Misbelievers will one day regret their. misbelief. No city was
ever destroyed without warning. The infidels mockingly ask
Mohammed to bring down angels to punish them. So did the
sinners of old act towards their apostles. There are signs enough

OF THE QUR'AN. xciii

in the zodiac, guarded as they are from the devils who are pelted
with shooting-stars if they attempt to listen. All nature is under
God’s control. Man created from clay, and the ginn from
smokeless fire. The angels bidden to adore Adam. Iblis refuses;
is cursed and expelled; but respited until the day of judgment.
Is allowed to seduce mankind. Hell, with its seven doors, pro-
mised to misbelievers, and Paradise to believers. Story of Abraham’s
angelic guests: they announce to him the birth of a son: they
proceed to Lot’s family. The crime and punishment of the people
of Sodom. The ruined cities still remain to tell the tale. Similar
fate of the people of the Grove and of El‘Hagr. The Hour draws
nigh. The Lord the Omniscient Creator has sent the Qur’4n and
the ‘seven verses of repetition’ (the Opening Chapter). Mohammed
is not to grieve at the worldly success of unbelievers. Those who
‘dismember the Qur’4n’’ are threatened with punishment. Mo-
hammed is encouraged against the misbelievers.

XVI. Tue Cuaprer or THE Bez. (Mecca.)

God’s decree will come to pass. He sends the angels to instruct
his servants to give warning that there is no other God. The
creation and ordering of all natural objects are signs of His power.
The false gods are inanimate and powerless. God is but one.
The unbelievers who call the revelation old folks’ tales must
bear the burden of their own sins. On the resurrection day their
‘associates’ will disown them. Reception by the angels of the
wicked and the good in Hell and in Paradise. The infidels
strenuously deny the resurrection. The Muhdagerin are promised
a good reward. The Jews and Christians to be asked to confirm
the Qur’én. All nature adores God. Unity of God affirmed.
When in distress men turn to God, but forget Him and become
idolaters when deliverance comes. The practice of setting aside
part of their produce for the idols reproved. The practice of
female infanticide, while they ascribe daughters to God, is reproved,
and disbelief in the future life also rebuked. Satan is the patron
of the infidels. The Qur’4n sent down as a guidance and mercy.
The rain which quickens the dead earth, and the cattle which give
milk, and the vines which give fruit and wine are signs. The bee
is inspired from the Lord to build hives and to use those made first
by men. Its honey is lawful. The rich Arabs are reproved for ἡ

1 Here used for the Scriptures generally.

XCIV ABSTRACT OF THE CONTENTS

their treatment of their slaves. Helplessness of the false gods
illustrated by the parable of the slave and of the dumb man.
Goodness of God in providing food.and shelter for men. Idolaters
shall be disowned by the false gods at the resurrection. Every
nation shall have a witness against it.on that day. Justice and
good faith inculcated, especially the duty of keeping to a treaty
once made. Satan has no power over believers. Verses of the
Qur’4n abrogated: the Holy Spirit (Gabriel) is the instrument of
the revelation. Suggestion that Mohammed is helped by some
mortal to compose the Qur’4n:. this cannot. be, as the person
hinted at speaks a foreign: language and the Qur'an is in Arabic.
Denunciation of misbelievers. Warning of the fate Mecca is to
expect if its inhabitants continue to disbelieve. Unlawful foods.
God will forgive wrong done through ignorance. Abraham was a
‘Hanif. The ordinance of the Sabbath, Mohammed is to dispute
with his opponents kindly. The believers are not to take too savage
revenge. They are exhorted to patience and trust in God.

XVII. Tue Cuaprer ΟΕ THE NicuT Journey. (Mecca.)

Allusion to the ‘Night Journey’ from the Sacred Mosque (at
Mecca) to the Remote Mosque (at Jerusalem). Moses received
the Book. Noah was a faithful servant. Israel’s two sins and
their punishment. The Qur’an a guide and glad tidings. Man prays
for evil and is hasty. Night and day are two signs. Every man’s
augury is round his neck. Each one shall have a book on the
resurrection day with an account of his deeds. Each is to bear the
burden of his own sins. No city is destroyed till warned by an
apostle. Choice of good in this world or the next. Mohammed
is not to associate others with God. Kindness to parents enjoined.
Moderation to be practised: Infanticide and fornication are sins.
Homicide is to be avenged except for just cause. Honesty and
humility inculcated. The angels are not the daughters of God. If
there were other gods they would rebel against God: all in the
heavens praise Him. Unbelievers cannot understand the Qur'an.
The unity of God unacceptable to the Meccans. The resur-
rection. Idolaters not to be provoked. Some prophets pre-
ferred over others. False gods themselves have recourse to God.
All cities to be destroyed before the judgment day. Had Mo-
hammed been sent with signs, the Meccans would have disbelieved
them like Thamfd. The Vision (of the Night Journey) and the

OF THE QurR’AN. xCV

Zaqqfim Tree of Hell are causes of contention. Iblis’ disobedience
and fall: he is given permission to delude men. Safety by land and
sea a special mercy from God. All shall have justice at the last
day. The Tuaqif tribe at 7#if nearly seduced Mohammed into
promulgating an unauthorised sentence. Injunction to pray. Man
is ungrateful. Departure of the Spirit. Mankind and ginns toge-
ther could not produce the like of the Qur’4n. Signs demanded
of Mohammed : he is only a mortal. Fate of those who disbelieve
in the resurrection. Moses brought nine signs, but Pharaoh dis-
believed in them: his fate: the children of Israel succeeded him
in his possessions. The Qur'an was revealed as occasion required:
those who believe the Scriptures recegnise.it- God and the Mer-
ciful One are not two gods, for God has no partner.

XVIIE Tue Carter oF THE Cave. (Mecca.)

The Qur’4n is a warning especially to those who say God has
begotten a son. Mohammed is not to grieve if they refuse to
believe. Story of the Fellows of the Cave. ‘Fheir number known
only to God. Mohammed rebuked for promising a revelation on
the subject. He is enjoined to obey God in all things, and not to
be induced to give up his poorer followers. Hiell-fire threatened
for the unbeliever and Paradise promised to the good. Parable of
the proud man’s garden which was destroyed while that of the
humble man flourished. This life is like the herb that springs up
and perishes. Good works are more lasting than. wealth and chil-
dren. The last day. Iblis refuses to.adore Adam: the men are not
to take him for a patron. They shall be forsaken by their patrons
at the last day. Men would believe but that the example of those of
yore must be repeated. Misbelievers are unjust and shall not be
allowed to understand, or be guided. But God is merciful. Story
of Moses and his servant in search of El ‘id&r: they lose their fish
at the confluence of the two seas: they meet a strange prophet, who
bids Moses not question anything he may do: he scuttles a ship,
kills a boy, and builds up a tottering wall: Moses desires an ex-
planation, which the stranger gives and leaves him. Story of Dau
Ἰ Qarndin: he travels to the ocean of the setting sun: builds a
rampart to keep in Gog and Magog: these are to be let loose again
before the judgment day: reward and punishment on that day.
Were the sea ink it would not suffice for the words of the Lord.
The prophet is only a mortal.

xevi ABSTRACT OF THE CONTENTS

XIX. Tue Cuaprer or Mary. (Mecca.)

Zachariah prays for an heir: he is promised a son, who is to be
called John: is struck dumb for three days as a sign. John is
born and given the Book, judgment, grace, and purity. Story of
Mary: the annunciation: her delivery beneath a palm tree: the |
infant Jesus in the cradle testifies to her innocence and to his own
mission. Warning of the day of judgment. Story of Abraham:
he reproves his father, who threatens to stone him: Abraham prays
for him: Isaac and Jacob are born to him. Moses communes with
God and has Aaron for a help. Ishmael and Idris mentioned as
prophets. Their seed when the signs of the Merciful are read fall
down adoring. The Meccans, their successors, are promised reward
in Paradise if they repent and believe. The angels only descend at
the bidding of the Lord. Certainty of the resurrection : punishment
of those who have rebelled against the Merciful. Reproof to one
who said he should have wealth and children on the judgment day.
The false gods ‘shall deny their worshippers then. The devils
sent to tempt unbelievers. The gathering of the judgment day.
All nature is convulsed at the imputation that the Merciful has
begotten a son. This revelation is only to warn mankind by the
example of the generations who have passed away.

XX. Tue Cuaprer or Z.H. (Mecca.)

The Qur'an a reminder from the Merciful, who owns all things
and knows all things. There is no god but He. His are the
excellent names. Story of Moses: he perceives the fire and is
addressed from it by God in the holy valley Zuva: God shows
him the miracle of the staff turned to a snake and of the white
hand: sends him to Pharaoh: Moses excuses himself because of
the impediment in his speech. Aaron is given him as a minister.
Moses’ mother throws him in the sea: his sister watches him: he
is restored to his mother. Slays an Egyptian and flees to Midian.
Moses and Aaron go to Pharaoh and call on him to believe:
Pharaoh charges them with being magicians: their contest with the
Egyptian magicians, who believe and are threatened with punish-
ment by Pharaoh. Moses leads the children of Israel across the sea
by a dry road: Pharaoh and his people are overwhelmed: the
covenant on Mount Sinai: the miracle of the manna and quails.
Es Saémarfy makes the calf in Moses’ absence. Moses seizes his

OF THE QUR’AN, ᾿χον
ee απ τ τ τ τ΄ -- εὐ
brother angrily by the beard and destroys the calf. Misbelievers
threatened with the terrors of the resurrection day: fate of the
mountains on that day: all men shall be summoned to judgment :
no intercession shall avail except from such as the Merciful permits.
The Qur’én is in Arabic that people may fear and remember.
Mohammed is not to hasten on its revelation. Adam broke his
covenant with God. Angels bidden to adore Adam: Iblis refuses :
tempts Adam: Adam, Eve, and Iblis expelled-from Paradise. Mis-
believers shall be gathered together blind on the resurrection day.
The Meccans pass by the ruined dwellings of the generations who
have been aforetime destroyed for unbelief: but for the Lord’s
word being passed they would have perished too. Mohammed is
exhorted to bear their insults patiently and to praise God through-
out the day. Prayer enjoined. The fate of those of yore a
sufficient sign. Let them wait and see the issue.

XXI. Tue Cuaprer or tHe Propuets. (Mecca.)

Men mock at the revelation: they say it is a ‘jumble of dreams,’
and that Mohammed is a poet, and they ask for a sign, The
prophets of old were but mortal: the people who rejected them
perished. Heaven and earth were not created in sport. Truth shall
crush falsehood. All things praise God. If there were other gods
than He heaven and earth would be corrupted. All former pro-
phets were taught that there is no god but God. The Merciful has
not begotten children: the angels are only his servants. The se-
paration of earth from heaven, the creation of living things from
water, the steadying of the earth by mountains and placing the sky
as a roof over it, and the creation of the night and day and of the
sun and moon are signs. No one was ever granted immortality:
every soul must taste of death. The unbelievers mock at Mo-
hammed and disbelieve in the Merciful. Man is hasty. The infidels
are threatened with punishment in the next world. Those who
mocked at the prophets of old perished. No one shall be wronged
at the last day. Moses and Aaron received a scripture. Abraham
destroys the images which his people worshipped: he tells them
that it was the largest idol which did it: he is condemned to be
burnt alive; but the fire is miraculously made cool and safe.
Abraham, Lot, Isaac, and Jacob all inspired. Lot was brought
safely out of a city of wrong-doers. Noah also was saved. David
and Solomon give judgment about a field. The mountains and

[6] g

ja RE

xeviil ABSTRACT OF THE CONTENTS

birds are made subject to David: he is taught the art of making
coats of mail. The wind and the demons are subjected to
Solomon. Job was saved. Ishmael, Idris, and Duu Ἰ Kifl were
patient and entered into the mercy of the Lord. Duxu ’nnfin
(Jonah) was saved in the fish’s belly. Zachariah had his prayer
granted and a son (John) given him. The Spirit was breathed
into the Virgin Mary. But their followers have divided into sects.
A city once destroyed for unbelief shall. not be restored till Gog
and Magog are let loose. The promise draws nigh. Idolaters
shall be the pebbles of hell. But the elect shall: be spared the
terror of that day; when the heavens shall be rolled up as Es-
Sigill rolls up books. As is written in the Psalms, ‘The righteous
shall inherit the earth.’ Mohammed sent as a mercy to the worlds..
God is one God: He knows all: He is the Merciful.

XXII. Tue Cuapter or THE Pircrimace. (Mecca:):

Terrors of the last day; yet men dispute about God and follow
devils. The conception, birth, growth, and death of men, and
the growth of herbs in the ground are proofs of the resurrec-
tion. But some dispute, others waver between two-opinions. The
most desperate means cannot thwart the divine decrees. God will
decide between the Jews, Christians, Sabzeans, Magians, and Idolaters
on the judgment day. All nature adores God. The misbelievers
are threatened with hell-fire, and the believers promised Paradise.
Punishment threatened to those who prohibit men from visiting
the Sacred Mosque. Abraham when bidden to cleanse the Kaabah
was told to proclaim the pilgrimage. The rules of the ‘Hagg en-
joined. Cattle are lawful food. Warning against idolatry and
exhortation to become ‘Hanifs. Sacrifices at the Kaabah are
enjoined. All men have their appointed rite. The name of God
is to be mentioned over cattle when slaughtered. Camels may be
sacrificed and eaten. God will defend believers, but loves not mis-
believing traitors. Those who have been driven from their homes
for acknowledging God’s unity are allowed to fight. If men did
not fight for such.a cause, all places of worship would be destroyed.
The people of Noah, ‘Ad, Thamfid, Abraham, and Lot called their _
prophets liars and were allowed to range at large, but at last they
were punished. Their cities were destroyed and the ruins are visible
to travellers still, Mohammed is only sent to warn the Meccans

OF THE Qur’AN. xcix

of a like fate. Satan contrives to suggest a wrong reading to the
prophet while reading the Qur'an". The kingdom shall be God’s
upon the judgment day. Those who flee or are slain in the cause
shall be provided for and rewarded. Believers who take revenge
and are again attacked will be helped. All nature is subject to God.
Every nation has its rites to observe. The idolaters treat the reve-
lation with scorn. The false gods could not even create a fly.
Exhortation to worship God and fight for the faith of Abraham,
whose religion the Muslims profess. God is the sovereign and
helper.

XXIII. Tue Cuapter or Berievers. (Mecca.)

The humble, chaste, and honest shall prosper. The creation,
birth, death, and resurrection of man: God’s goodness in providing
for men’s sustenance. Noah sent to his people, who reject him
because he is a mere mortal: they are drowned, and he is saved in
the ark. Moses and Aaron were also called liars. Mary and her son
the cause of their followers’ division into sects. The God-fearing
encouraged. The Qurdis rebuked for their pride, and for denying
Mohammed, and calling him possessed. They are reminded of
the famine and defeat they have already experienced. Doctrine
of the resurrection. The unity of God: He has no offspring: is
omniscient. Mohammed is encouraged not to care for the false
accusations of the Meccans, but to seek refuge in God. Punish-
ment, on the day of resurrection, of those who mocked at the little
party of believers.

XXIV. Tue Cuaprer or Licut. (Medinah.)

(This chapter deals with the accusation of unchastity against

Ayesha.)

Punishment of the whore and the whoremonger. Witnesses re-
quired in the case of an imputation of unchastity to a wife. Vindica-
tion of Ayesha’s character and denunciation of the accusers. Scan-
dalmongers rebuked and threatened with punishment at the last day.
Believers are not to enter other persons’ houses without permission
or in the absence of the owners. Chastity and modest deportment
enjoined particularly upon women. Those by whom women may

1 An allusion to the tradition of Mohammed’s acknowledgment of the
goddesses Allat, Al ’Huzza, and Manat. See Introduction, pp. xxvi and xxvii.

852

ς ABSTRACT OF THE CONTENTS

be seen unveiled. Slaves to be allowed to purchase their freedom,
Slave girls not to be compelled to prostitute themselves. God the
Light of the Heavens. Nothing keeps the believer from the service
of God; but the unbeliever’s works are like the mirage on a plain
or like darkness on a deep sea. All nature is subject to God’s
control. Reproof to a sect who would not accept the prophet’s
arbitration. Actual obedience required rather than an oath that they.
will be obedient. Belief in the unity of God, steadfastness in prayer,
and the giving of alms enjoined. Slaves and children not to be
admitted into an apartment without asking permission, when the
occupant is likely to be undressed. Rules for the social intercourse
of women past child-bearing, and of the blind, lame, or sick. Persons
in whose houses it is lawful to eat food. Salutations to be ex-
changed on entering houses. Behaviour of the Muslims towards
the Apostle. He is to be more respectfully addressed than other
people.

XXV. Tue Cuaprer or THE Discrmmination. (Mecca.) .

The ‘ Discrimination’ sent down as a warning that God is one,
the creator and: governor of all; yet the Meccans call it ‘old folks’
tales:’ they object that the prophet acts and lives as a mere mortal,
or is crazy. Hell-fire shall be the punishment of those who dis-
believe in the resurrection. Description of the judgment day.
The Qurdis object that the Qur’an was revealed piecemeal. Moses
and Aaron and Noah were treated like Mohammed, but those who
called them liars were punished: ‘Ad and Thamtid perished for the
same sin: the ruins of the cities of the plain are existing examples:
yet they will not accept the prophet. God controls the shadow;
gives night for a repose; quickens the dead earth with rain. He
lets loose the two seas, but places a barrier between them. He has
created man. He is the loving and merciful God. The Qurais
object to the ‘ Merciful’ as a new God. The lowly and moderate
are His servants: they abstain from idolatry, murder, false witness,
and frivolous discourse. These shall be rewarded. God cares
nothing for the -rejection of his message by the infidels: their
punishment shall be lasting.

- XXVI. Tue Cuaprer or THE Ports. (Mecca.)
Mohammed is not to be vexed by the people’s unbelief. Though
called a liar now, his cause shall triumph in the end. Moses sent

se

OF THE QuR’AN. ci

to Pharaoh: he fears lest he may be killed for slaying the Egyptian.
Pharaoh charges him with ingratitude. Their dispute about God.
Pharaoh claims godhead himself. The miracles of the rod and
the ‘white hand.’ Moses’ contest with the magicians: the magicians
are conquered and believe: Pharaoh threatens them with condign
punishment. The Israelites leave Egypt and are pursued. The
passing of the Red Sea and destruction of Pharaoh and his hosts.
The story of Abraham: he preaches against idolatry. Noah is
called a liar and vindicated. Hid preaches to the people of ‘Ad,
and ΖΑ to Thamfd: the latter hamstring the she-camel and
perish. The crime and punishment of the people of Sodom.
The people of the Grove andthe prophet Sho’haib. The Qur’4n
revealed through the instrumentality of the Faithful Spirit (Gabriel),
in plain Arabic. The learned Jews recognise its truth from the
prophecies in their own Scriptures. The devils could not have
brought it. Mohammed is to be meek towards believers and to
warn his clansmen. Those upon whom the devils do descend,
namely, the poets who ‘ wander distraught in every vale.’

XXVIL Tue Cuaprer or toe Ant. (Mecca.)

The Qur’4n a guidance to believers. God appears to Moses
in the fire: Moses is sent to Pharaoh with signs, but is called
a ‘sorcerer. David and Solomon endowed with knowledge.
Solomon taught the speech of birds. His army of men, ginns,
and birds marches through the valley of the ant. One ant bids
the rest retire to their holes lest Solomon and his hosts crush
them. Solomon smiles and answers her; He. reviews the birds
and misses the hoopoe, who, returning, brings news of the mag-
nificence of the queen of Sheba. Solomon sends him back with
a letter to the queen. A demon brings him her throne. She
comes to Solomon; recognises her throne; marvels at the palace
with a glass floor, which she mistakes for water: becomes a
“Muslim. Thamfid reject Zalith and perish. Lot is saved, while the
people of Sodom are destroyed. The Lord the God of nature;
the only God and creator. Certainty of the resurrection. The
ruins of ancient cities an example. The Qur’dn decides disputed
points for the Jews. Mohammed bidden to trust in God, for he
cannot make’ the deaf to hear his message. The beast that shall
appear at the resurrection. Terrors of the last day. The prophet
bidden to worship ‘ the Lord of this land,’ to recite the Qur’4n, and
to become a Muslim.

cli ABSTRACT OF THE CONTENTS

XXVIII. Tue Carter or tHe Story. (Mecca.)

The history of Moses and Pharaoh: the latter and his vizier
H4mAn oppress the children of Israel. Moses is exposed on the
river by his mother: he is adopted by Pharaoh : his sister watches
him, and his mother is engaged to nurse him. He grows up and
slays the Egyptian: flees to Midian : helps the two maidens to draw
water: serves their father Sho’h4ib for ten years and then marries
his daughter. God appears to him in the fire in the holy valley of
Tuva, in Sinai. Is sent with his brother Aaron to Pharaoh.
Haman builds Pharaoh a high tower to ascend to the God of
Moses. His punishment. Moses gives the law. These stories
are proofs of Mohammed’s mission. The Arabs reject the book of
Moses and the Qur’4n as two impostures. Those who have the
Scriptures recognise the truth of the Qur’dn. The Meccans
warned by the example of the cities of old that have perished.
Disappointment of the idolaters at the day of judgment. Help-
lessness of the idols before God. Qarfin’s great wealth: the earth
opens and swallows him up for his pride and his insolence to
Moses. Mohammed encouraged in his faith and purpose.

XXIX. Tue Cuaprer or THE Sprper. (Mecca.)

Believers must be proved. Kindness to be shown to parents;
but they are not to be obeyed if they endeavour to lead their chil-
dren to idolatry. The hypocrites stand by the Muslims only in
success. The unbelievers try to seduce the believers by offering
to bear their sins. Noah delivered from the deluge. Abraham
preaches against idolatry. Is cast into the fire, but saved: flees
from his native land: Isaac and Jacob born to him. Lot and the
fate of the inhabitants of Sodom. Midian and their prophet Sho-
naib. “Ad and Tham@d. Fate of Qarfin, Pharaoh, and Haman.
Similitude of the spider. Mohammed bidden to rehearse the
Qur'an. Prayer enjoined. Those who have the Scriptures are to
be mildly dealt with in disputation. They believe in the Qur'an.
Mohammed unable to read. Signs are only in the power of God.
The idolaters reproved, and threatened with punishment. The
believers promised reward. God provides for all. This world is
but a sport. God saves men in dangers by sea, yet they are un-
grateful. The territory of Mecca inviolable. Exhortation to strive
for the faith.

ὉΕ THE QUR’AN. ‘cli

XXX. THe ΟΗΑΡΤΕᾺ or THE Greeks. (Mecca.)

Victory of the Persians over the Greeks: prophecy of the com-
ing triumph of the latter. The Meccans warned by the fate of
former cities. The idols shall forsake them at the resurrection’:
the believers shall enter Paradise. God is to be praised in the
morning and evening and at noon and sunset. His creation of man
and of the universe and His providence are signs. He is the in-
comparable Lord of all. Warning against idolatry and schism.
Honesty inculcated and usury reproved. -God only creates and
kills. Corruption in the earth through sin. The fate of former.
idolaters. Exhortation to believe before the sudden coming of the
judgment day. God’s sending rain to quicken the earth is a sign
of His power. Mohammed cannot make the deaf hear his
message. ‘Warning of the last day.

XXXI, Tue Cuapter or LoogmAn. (Mecca.)

The Quran a guidance to believers. Denunciation of one who
purchased Persian legends and preferred them to the Qur'an. God
in nature. Other gods can create nothing. Wisdom granted to
Loqm4n: his advice to his son. The obstinacy of the infidels
rebuked. -If the sea were ink and the trees pens they would not
suffice to write the words of the Lord. God manifest in the night
and day, in the sun and moon, and in rescuing men from dangers
by sea. God only knows the future.

XXXII. Tue Cuaprer or Aporation. (Mecca).

The Qur’4n is truth from the Lord. God the creator and
governor. The resurrection. Conduct of true believers when
they hear the word: their reward: the punishment of misbelievers :
description of hell. The people are exhorted to believe and are
admonished by the fate of the -ruined cities they see around
them: they are warned of the judgment day.

_XXXIII. Tue Cuaprer or THe ConreperaTes. (Medinah.)
Mohammed is warned against the hypocrites. Wives divorced
by the formula ‘thou art henceforth to me like my mother’s back’
are not to be considered as real mothers and as such regarded as
unlawful. Neither are adopted sons to be looked upon as real
sons. The real ties of kinship and consanguinity are to supersede

civ ABSTRACT OF THE CONTENTS

the tie of sworn brotherhood'.. God’s covenant with the prophets.
Miraculous interference in favour of the Muslims when besieged
by the confederate army at Medinah. Conduct of the ‘hypocrites’
on the occasion. Departure of the invaders. Siege and defeat of
the Benu Qurdai/hah Jews: the men are executed: their women and
children are sold into slavery and their property confiscated. Laws
for the prophet’s wives: they are to be discreet and avoid ostenta-
tion. Encouragement to the good and true believers of either
sex. Vindication of Mohammed’s conduct in marrying Zainab
the divorced wife of his freedman and adopted son Z4id (who is
mentioned by name). No term need be observed in the case of
women divorced before cohabitation. Peculiar privileges granted
to Mohammed in the matter of women. Limitation of his license
to take wives. Muslims are not to enter the prophet’s house
without permission: after eating they are to retire without incon-
veniencing him by familiar discourse : are to be very modest in their
demeanour to his wives: are not to marry any of his wives after
him. Those relations who are permitted to see them unveiled.
God and His angels bless the prophet. Slander of misbelievers
will be punished. The women are to dress modestly. Warning
to the hypocrites and disaffected at Medinah. The fate of the
- infidels at the last judgment. Man alone of all creation undertook
the responsibility of faith.

XXXIV. Tue Cuapter or Sepa. (Mecca:).

The omniscience of God. Those who have received knowledge
recognise the revelation, The unbelievers mock at Mohammed
for preaching the resurrection. The birds and. mountains sing
praises with David: iron softened for him: he makes coats of —
mail. The wind subjected to Solomon: a fountain of brass made
to flow for him: the ginns compelled to work for him: his death
only discovered by means of the worm that gnawed the staff that
supported his corpse. The prosperity of Seb4: bursting of the
dyke (el ‘Arim) and ruin of the town. Helplessness of the false
gods : they cannot intercede for their worshippers when assembled
at the last day. Fate of the misbelievers on that day: the proud
and the weak shall dispute as to which misled the others. The
affluence of the Meccans will only increase their ruin. The angels
shall disown the worshippers of false gods. The Meccans accuse

1 See Introduction, p. xxxiv.

OF THE QUR'AN; cv

Mohammed of imposture; so did other nations deal with their
prophets and were punished for it. Mohammed is cleared of the
suspicion of insanity. The wretched’ plight of the misbelievers
on the last day.

XXXV. Tue CuHaPTER oF THE ANGELS, OR, THE CREATOR.
(Mecca.)

Praise of God, who makes the angels his messengers. God’s
unity: apostles before Mohammed were accused of imposture.
Punishment in store for the unbelievers. Mohammed is not to be
vexed on their account. God sends rain to quicken the dead
earth: this is a sign of the resurrection. The power of God
shown in all nature: the helplessness of the idols. They will
disclaim their worshippers at the resurrection. No soul shall bear
the burden of another. Mohammed cannot compel people to
believe: he is only a warner. Other nations have accused their
prophets of imposture, and perished. Reward of the God-fearing,
of believers, and of those who read and follow the Qur'an: punish-
ment of hell for the infidels. The idolaters shall be confounded
on the judgment day. The Qurais in spite of their promises and
of the examples around them are more arrogant and unbelieving
than other people. If God were to punish men as they deserve he
would not leave so much as a beast on the earth; but He respites
them for a time.

XXXVI. Tue Cuaprer or Υ. 5. (Mecca.)

Mohammed is God’s messenger, and the Qur'an is a revelation
from God to warn a heedless people. The infidels are predestined
not to believe. All men’s works shall be recorded. The apostles
of Jesus rejected at Antioch: ‘Habib en Naggar exhorts the people
to follow their advice: he is stoned to death by the populace:
Gabriel cries out and the sinful people are destroyed. Men will
laugh at the apostles who come to them; but they have an ex-
ample in the nations who have perished before them. The
quickening of the dead earth is a sign of the resurrection. God’s
power shown in the procreation of species. The alternation of night
and day, the phases of the moon, the sun and moon in their
orbits, are signs of God’s power. So too the preservation of men
in ships at sea. Almsgiving enjoined: the unbelievers jeer at the
command. The sudden coming of the judgment day. Blessed

cvi ABSTRACT OF THE CONTENTS

state of the believers in Paradise, and misery of the unbelievers in
hell. Mohammed is no mere poet. The Qur’4n an admonition.
God’s providence. The false gods will not be able to help their
worshippers. Proofs of the resurrection.

XXXVII. Tue Cuaprer or THE Rancep. (Mecca.)

Oath by the angels ranged in rank, by those who drive the
clouds, and by those who rehearse the Qur’an that God is one alone !
They guard the gates of heaven, and pelt the devils who would
listen there with shooting-stars. Do the Meccans imagine themselves
stronger than the angels that they mock at God’s signs and deny
the resurrection? The false gods and the Meccans shall recriminate
each other at the judgment day. They say now, ‘Shall we leave
our gods for a mad poet?’ ‘They shall taste hell-fire for their
unbelief, while the believers are in Paradise. Description of the
delights thereof: the maidens there: the blessed shall see their
unbelieving former comrades in hell. Immortality of the blessed.
Ez Zaqqfim the accursed tree in hell: horrors of that place. The
posterity of Noah were blessed. Abraham mocks at and breaks
the idols. He is condemned to be burnt alive, but is delivered:
is commanded to offer up his son Ishmael as a sacrifice; obeys,
but his son is spared. His posterity is blessed. Moses and
Aaron too left a good report behind them; so too did Elias, who
protested against the worship of Baal. Lot was saved. Jonas
was delivered after having been thrown overboard and swallowed
by a fish. The gourd. Jonas is sent to preach to the people of
the city (of Nineveh). The Meccans rebuked for saying that God
has daughters, and for saying that He is akin to the ginns. The
angels declare that they are but the humble servants of God. The
success of the prophet and the confusion of the infidels foretold.

XXXVITI. Tue Carter or 5. (Mecca.)

Oath by the Qur'an. Example of former generations who
perished for unbelief and for saying that their prophets were
sorcerers and the Scriptures forgeries: the Meccans are warned
thereby. Any hosts of the confederates shall be routed. Fate
of the people of Noah, ‘Ad, Pharaoh, Thamfd, and Lot: the
Meccans must expect the same. Mohammed exhorted to be
patient of what they say: he is reminded of the powers bestowed
on David. The parable of the ewe lambs proposed to David by

OF THE QUR’AN. Cvii

the two antagonists. David exhorted not to follow lust. The
heaven and earth were not created in vain as the misbelievers think :
the Qur’4n a reminder. Solomon lost in admiration of his horses
neglects his devotions, but repenting slays them. A ginn in
Solomon’s likeness is set on his throne to punish him: he repents,
and prays God for a kingdom such as no one should ever possess
again. The wind and the devils made subject to him. The
patience of Job. Abraham, Isaac, and Jacob: Elisha and Duu ἾἸ
Kifl. Happiness of the righteous in Paradise. Misery and mutual
recrimination of the wicked in hell. Mohammed only sent to warn
people and proclaim God’s unity. The creation of man and dis-
obedience of Ibifs, who is expelled: he is respited till the judgment
day that he may seduce people to misbelief. But he and those
who follow him shall fill hell.

XXXIX. Tue Cuaprer or THE Troops. (Mecca.)

Rebuke to the idolaters who say they serve false gods as a
means of access to God himself. The unity of God, the creator
and controller of the universe. His independence and omnipo-
tence. Ingratitude of man for God’s help. Difference between
the believers and unbelievers. Mohammed is called to sincerity of
religion and to Islam: he is to fear the torment at the judgment
day if he disobeys the call. Hell-fire is prepared for the infidels.
Paradise promised to those who avoid idolatry. The irrigation of
the soil and the growth of corn are signs. The Οὐ ἀπ makes the
skins of those who fear God creep. Threat of the judgment day.
The Meccans are warned by the fate of their predecessors not to
reject the Qur'an. Parable showing the uncertain position of the
idolaters. Mohammed not immortal. Warning to those who lie
against God, and promise of reward to those who assert the truth.
Mohammed is not to be frightened with the idols of the Meccans.
Their helplessness demonstrated. The Qur'an is a guide, but the
prophet cannot compel men to follow it. Human souls are taken
to God during sleep, and those who are destined to live on are
sent back. No intercession allowed with God. The doctrine of
the unity of God terrifies the idolaters. Prayer to God to decide
between them. The infidels will regret on the resurrection day.
Ingratitude of man for God’s help in trouble. The Meccans are
warned by the fate of their predecessors. Exhortation to repent-
ance before it is too late. Salvation of the God-fearing. God the

eviii ABSTRACT OF THE CONTENTS

creator and controller of everything. Description of the last judg-
ment. All souls driven in troops to heaven or to hell.

XL. Tue Cuaprer oF THE Betiever. (Mecca.)

Attributes of God. Mohammed encouraged by the fate of other
nations who rejected their apostles. The angels’ prayer for the
believers. Despair in hell of the idolaters. The terrors of the
judgment day. God alone the omniscient judge. The vestiges of
former nations are still visible in the land to warn the people. The
story of Moses and Pharaoh: the latter wishes to kill Moses; but
a secret believer makes a long appeal: Pharaoh bids Haman con-
struct a tower to mount up to the God of Moses. God saves the
believer, and Pharaoh is ruined by his own devices. Mutual re-
crimination of the damned. Exhortation to patience and praise.
Those who wrangle about God rebuked. The certain coming of
the Hour. The unity of God asserted and His attributes enumerated.
Idolatry forbidden. The conception, birth, life, and death of man.
Idolaters shall find out their error in hell. Mohammed encouraged
to wait for the issue. Cattle to ride on and to eat are signs of
God’s providence. The example of the nations who perished of
old for rejecting the Apostle.

XLI. Tue Cuaprer ‘Detaitep.’ (Mecca.)

The Meccans are called on to believe the Qur’4n. The creation
of the heavens and the earth. Warning from the fate of ‘Ad and
Thamfid. The very skins of the unbelievers shall bear witness
against them on the day of judgment. Punishment of those who
reject the Qur'an. The angels descend and encourage those who
believe. Precept to return good for evil. Refuge to be sought
with God against temptation from the devil. Against sun and
moon worship. The angels praise God, though the idolaters are too
proud to do so. The quickening of the earth with rain is a sign.
The Qur’4n a confirmation of previous scriptures. If it had been
revealed in a foreign tongue the people would have objected that
they could not understand it, and that the prophet being an Arab
should have had a revelation in his own language. Moses’ scripture
was also the subject of dispute. God is omniscient. The false
gods will desert their worshippers at the resurrection. Man’s in-
gratitude for God’s help in trouble. God is sufficient witness of
the truth.

OF THE QuR’AN, cix

‘XLII. Tue Cuaprer or Counsen. (Mecca.)

The Qur’én inspired by-God to warn ‘the Mother of cities’ of
the judgment to come. God is one, the creator of all things, who
provides for all. He calls men to the same religion as that of the
prophets of ald, which men have broken up into sects. Mohammed
has only to proclaim his message. Those who argue about God
shall be confuted. None knows when the ‘Hour shall come but
God. The idolaters shall only have their portion in this life. God
will vindicate the truth of His revelation. His creation and provi-
dence signs of His power. Men’s misfortunes by land and sea are
due to their own sins. The provision of the next world is best
for the righteous. It is not sinful to retaliate if wronged, though
forgiveness is a duty. The sinners shall have none to help them
on the day of judgment: they are exhorted to repent before it
comes. Ingratitude of man. God controls all. No mortal has
ever seen God face to face: He speaks to men only through in-
spiration or his apostles. This Qur’4n was revealed by a spirit to
guide into the right “way.

XLII. Tue Cuarrer or Gitpine. (Mecca.)

The original of the Qur’4n is with God. The example of the
nations of old who mocked at the prophets. God the creator.
Men are bidden to praise Him who provides man with ships and
cattle whereon to ride. The Arabs are rebuked for attributing
female offspring to God, when they themselves repine when a
female child is bprn to any one of them. They are also blamed
for asserting that the angels are females. The excuse that this
was the religion of their fathers will not avail: it is the same as
older nations made: their fate. Abraham disclaimed idolatry.
The Meccans were permitted to enjoy prosperity only until the
Apostle came; and now that he has come they reject him. They
are reproved for saying that had the prophet been a man of con-
sideration at Mecca and ΖΔ they would have owned him. Mis-
believers would have had still more wealth and enjoyment, but that
men would have then all become infidels. Those who turn from
the admonition shall be chained to devils, who shall mislead them.
God will take vengeance on them whether Mohammed live to see
it or not: he is encouraged to persevere. Moses was mocked by
Pharaoh, whom he was sent to warn. But Pharaoh and his people

cx ABSTRACT OF THE CONTENTS

were drowned. Answer to the Arabs who objected that Jesus too
must come under the ban against false gods. But Jesus did not
assume to be a god. Threat of the coming of the Hour. The
joys of Paradise and the terrors of Hell. The damned shall beg
Malik to make an end of them. The recording angels note down
the secret plots of the infidels. God has no son: He is the Lord
of all.
XLIV. Tue Cuaprer or Smoxe. (Mecca.)

Night of the revelation of the Quran. Unity of God. Threat
of the last day, when a smoke shall cover the heavens, and the un-
believers shall be punished for rejecting the prophet and saying he
is taught by others or distracted. Fate of Pharaoh for rejecting
Moses : fate of the people of Tubba’h. The judgment day: the
tree Zaqqim and the punishment of hell. Paradise and the virgins
thereof. The Qur'an revealed in Arabic for an admonition.

XLV. Tue Cwapter or THE Kneriinc. (Mecca.)

God revealed in nature: denunciation of the infidels: trading by
sea a sign of God’s providence. The law first given to Israel,
then to Mohammed in the Qur’4n. Answer to the infidels who
deny the resurrection, and warning of their fate on that day.

XLVI. Tue Cuaprer or Ex A‘uqfr. (Mecca.)

God the only God and creator. The unbelievers call Mohammed
a sorcerer or a forger. The book of Moses was revealed before,
and the Qur’4n is a confirmation of it in Arabic. Conception, birth,
and life of man. Kindness to parents and acceptance of Islam
enjoined. The misbelievers are warned by the example of ‘Ad,
who dwelt in A‘hq&f; and by that of the cities whose ruins lie
around Mecca. Allusion to the ginns who listened to Mohammed’s
preaching at Na‘4leh on his return from Τὰ ἢ. Warning to un-
believers of the punishment of the last day.

XLVI. Tue Cuaprer or ΜΟΗΑΜΜῈΡ, ALSO CALLED FIGHT.
(Medinah.)

Promise of reward to believers. Exhortation to deal severely
* with the enemy. Description of Paradise and of Hell. Reproof
to some pretended believers and hypocrites who hesitate to obey
the command to make war against the unbeliever. Their secret
malice shall be revealed. Exhortation to believe, and to obey
God and the Apostle, and sacrifice all for the faith.

OF THE QUR'AN. cxi.

XLVIII. Tue Cuapter or Victory. (Medtinah.)

Announcement of a victory’. God comforts the believers and
punishes the hypocrites and idolaters. The oath of fealty: the
cowardice and excuses of the desert Arabs with regard to the
expedition of El ‘Hudaibiyeh. Those left behind wish to share
_ the spoils gained at Khaibar, The incapacitated alone are to be
excused. The oath of fealty at the Tree*. God prevented a
collision between the Meccans and. the Muslims when the latter
were prohibited from making the pilgrimage. Prophecy of the
pilgrimage to be completed the next year.

XLIX. Tue Carrer or THE INNER Cuampers. (Medinah.)

Rebuke to-some of the Muslims who had presumed too much in
the presence of the Apostle, and of others who had called out
tudely to him: also of a man who had nearly induced Mohammed
to attack a tribe who were still obedient ; of certain Muslims who
contended together; of others who use epithets of abuse against
each other ;, who entertain unfounded suspicions. Exhortation to
obedience and reproof of the hypocrites,

L. Tue Cuaprer or Ὁ. (Mecca.)

Proofs in nature of a futire life. Example of the fate of the
nations of old who rejected the apostles. Creation of man: God’s
proximity to him: the two recording angels: death and resurrec-
tion. The last judgment and exhortation to-believe.

11. Tue Cuaprer of THE ScATTERERS.. (Mecca.)

Oaths by different natural phenomenon that the judgment day
will come. Story of Abraham’s entertaining the angels: the de-
struction of Sodom. Fate of Pharaoh, of ‘Ad; of Thamtid, and of
the people of Noah. Vindication of Mohammed against the
charges of imposture or madness.

111. Tue Carrer or THE Mount. (Mecca).

Oath by Mount Sinai and other things. Terrors of the
last day. Bliss of Paradise. Mohammed is neither a madman,
soothsayer, poet, nor imposter. Reproof of the Meccans for their
superstitions, and for proudly rejecting the prophet.

1 See note to the passage in the translation.
3 See Introduction, p. xl.

ὈΧῚΪ ABSTRACT OF THE CONTENTS

1.111. Tue Carrer or THE Star. (Mecca.)

Oath by ‘the star’ that Mohammed’s vision of his ascent to
heaven ‘was not a delusion. Description of the same. The
amended passage relating to Allat, El "Huzzah, and Manat’.
‘Wickedness of asserting the angels to be females. God’s om-
niscience. Rebuke of an apostate who paid another to take
upon him his burden at the judgment day. Definition of the
true religion, and enumeration of God’s attributes.

LIV. Tue Cuaprer or THE Moon. (Mecca.)

‘The splitting asunder of the moon.’ Mohammed accused of
imposture. The Meccans warned by the stories of Neah and the
deluge, of Thamfd, the people of Sodom, and Pharaoh. The sure
‘coming of the judgment.

LV. Tue Cuaprer or THE Mercirut. (Mecca.)
An enumeration of the works of the Lord, ending with a descrip-
tion of heaven and hell. A refrain runs throughout this ‘chapter,
‘Which then of your Lord’s bounties do ye twain deny ?’

LVI. Tue Cuarrer or THE INEviTaBLE. (Mecca.)

Terrors of the inevitable ‘day of ‘judgment: description of
heaven and hell. Proofs in nature. None but the clean may
touch the Qur'an. The condition of a dying man.

LVII. Tue Cuaprer or Iron. (Medinah.)

God the controller of all nature. Exhortation to embrace Islam.
Those who do so before the taking of Mecca are to have the pre-
cedence. Discomfiture of the hypocrites and -unbelievers at the
last day. The powers vouchsafed to former apostles.

LVI. Tue Cuapter or THE Wrancier. (Medinah.)

Abolition of the idolatrous custom of divorcing women with the
formula ‘thou art to me as my mother’s back.’ God’s omni-
science and omnipresence: He knows the secret plottings of the
disaffected. Discourse on the duties of true believers. Denuncia-
tion of those who oppose the Apostle.

LIX. Tue Cwaprer or THe Emigration. (Medinah.)
The chastisements of the Jews who would not believe in the

+ See Introduction, pp. xxvi, xxvii.

OF THE QUR'AN. ΧΗΣ

Qur'an. The division of the spoils, The treacherous conduct of
the hypocrites. The power of the Qur'an. God’s mighty attri-
butes,
LX. Tue Cuaprer or THE Triep. (Medinah.)

Exhortations to the Muslims not to treat secretly with the Qurais.
Abraham’s example. Other idolaters who have not borne arms
against them may be made friends of. Women who desert from
the infidels are to be tried ‘before being received into Isl4m; if
they are really believers they are ipso facto divorced. The husbands
are to be recompensed to the amount of the women’s dowries.

LXI. Tue Carrer of THE Ranxs. (Mecca.)

Believers are bidden to keep their word and to fight for the faith.
Moses was disobeyed by his people. Jesus prophesies the coming
of A’hmed: the Christians rebuked.

LXII. Tue Cuaprzr or THE Conerecation. (Medinah.) |

God has sent the ‘illiterate prophet.” The Jews rebuked for
unbelief. Muslims are not to leave the congregation during divine
service for the sake of merchandise.

LXIII. Tue Cuaprer or THE Hypocrirss. (Medinah.)
The treacherous designs of the hypocrites revealed,

LXIV. Tue Cuaprer or Cueartinc. (Place of origin doubtful.)

God the creator: the resurrection: the unity of God. Wealth
and children must not distract men from the service of God.

LXV. Tue Cuaprer or Divorce. (Medinah.)
The laws of divorce. The Arabs are admonished, by the fate
of former nations, to believe in God, The seven stories of heaven
and earth. .

LXVI. Tue Cuapter or Prowmition. (Medinah.)

The prophet is relieved from a vow he had made to please his
wives. The jealousies in his harem occasioned by his intrigue with
the Coptic slave-girl Mary. Exhortation to hostilities against the
infidels. The example of the disobedient wives of Noah and Lot:
and of the good wife of Pharaoh: and of the Virgin Mary.

[6] h

CXiV ABSTRACT OF THE CONTENTS

LXVII. Tue Cuaprer or THE Kincpom. (Mecca.)
God the lord of the heavens; the marvels thereof. The dis-
comfiture of the misbelievers in Hell. The power of God exhibited
in nature. Warnings and threats of punishment.

LXVIII. Tue Cuaprer or THE Pen (also called Νῦν). (Mecca.)

Mohammed is neither mad nor an impostor. Denounced by an
insolent opponent. Example from the fate of the owner of the
‘gardens.’ Unbelievers threatened. Mohammed exhorted to be
patient and not to follow the example of Jonah.

LXIX. Tue Cuaprer oF THE INFALLIBLE. (Mecca.)
The infallible judgment. Fate of those who denied it, of ‘Ad,
Thamad, and Pharaoh. The deluge and the last judgment. Vindi-
cation of Mohammed from the charge of having. forged the Qur’4n.

LXX. Tue Cuapter or THE Ascents. (Mecca.)

An unbeliever mockingly calls for a judgment on himself and
his companions. The terrors of the judgment day. Man’s in-
gratitude. Adultery denounced. Certainty of the judgment day.

LXXI. Tue Cuarrer or Noaw. (Mecca.)
Noah’s preaching to the antediluvians: their five idols also wor-
shipped by the Arabs : their fate.

LXXIL Tue Cuaprer or THE Ginn. (Mecca.)
A crowd of ginns listen to Mohammed’s teaching at Na‘/leh:
their account of themselves. Mohammed exhorted to persevere in
preaching.

LXXIII. Tue Cuaprer or THe Enwraprep. (Mecca.)
Mohammed when wrapped up in his mantle is bidden to arise
and pray: is bidden to repeat the Qur’4n and to practise devotion
by night: he is to bear with the unbelievers for a while. Pharaoh
rejected the Apostle sent to him. Stated times for prayer pre-
scribed. Almsgiving prescribed.

LXXIV. Tue Cuaprer or THE Coverep. (Mecca.)
Mohammed while covered up is bidden to arise and preach’.

1 This part of the sftrah is the second revelation after the appearance of the
archangel Gabriel on Mount Hira; see Introduction, p. xx.

OF THE QUR’AN. CXV

Denunciation of a rich infidel who mocks at the revelation. Hell
and its nineteen angels. The infidels rebuked for demanding mate-
rial scriptures as a proof of Mohammed’s mission.

LXXV. Tue CuapTER oF THE ResurrEcTION. (Mecca.)

The resurrection. Mohammed is bidden not to be hurried in
repeating the Qur'an so as to commit it to memory. Dying agony
of an infidel.

LXXVI. Tue Cuaprer or Man. (Mecca.)

Man’s conception and birth. Unbelievers warned and believers
promised a reward. Exhortation to charity. Bliss of the charitable
in Paradise. The Qur'an revealed by degrees. Only those believe
whom God wills.

LXXVI. Tue Cuaprer or THOSE SENT. (Mecca.)

Oath by the angels who execute God’s behests. Terrors of the
last day. Hell and heaven.

LXXVIII. Tue Cuaprer or THE Inrormation. (Mecca.)
Another description of the day of judgment, hell, and heaven.

LXXIX. Tue CuapTer ΟΕ THOSE wHo ΤΈΛΚ Out. (Mecca.)

The coming of the day of judgment. The call of Moses. His
interview with Pharaoh: chastisement of the latter. The creation
and resurrection.

LXXX. Tue Cuarter ‘He Frownep.’ (Mecca.)

The prophet rebuked for frowning on a poor blind believer.
The creation and resurrection.

LXXXI. Tue Cuapter or THE Foxpine up. (Mecca.)

Terrors of the judgment day. The female child who has been
burned alive will demand vengeance. Allusion to the prophet’s
vision of Gabriel on Mount Hira. He is vindicated from the
charge of madness.

LXXXII. Tue Carter oF THE CLEAVING asUNDER. (Mecca.)

Signs of the judgment day. Guardian angels.
h 2

cxvi ABSTRACT OF THE CONTENTS

LXXXIII. Tue Cuaprer oF THOSE WHO GIVE SHORT WEIGHT.
(Mecca.)
Fraudulent traders are warned. Siggtn, the register of the acts
of the wicked. Hell and heaven.

LXXXIV. Tue Cuarter or THE Renpine asunper. (Mecca.)

Signs of the judgment day. The books of men’s actions. The
resurrection. Denunciation of misbelievers.

LXXXV. Tue Cuapter or THE ΖΟΡΙΑΟΑΙ, Siens. (Mecca.)

Denunciation of those who persecuted believers, Example of
the fate of Pharaoh and Tham(dd.

LXXXVI. Tue Cuaprer or THE Nicut Star. (Mecca.)

By the night star! every soul has a guardian angel. Creation
and resurrection of man. The plot of the infidels shall be frus-
trated.

LXXXVII. Tue Cuapter or tHe Most Hicx. (Mecca.)

Mohammed shall not forget any of the revelation save what God
pleases. The revelation is the same as that given to Abraham and
Moses.

LXXXVIII. Tue Cuarter ΟΕ THE OVERWHELMING. (Mecca.)
Description of the last day, heaven, and hell.

LXXXIX. Tue Cuaprer or THE Dawn. (Mecca.)

Fate of previous nations who rejected the apostles. Admonition
to those who rely too much on their prosperity.

XC. Tue Cuarprer or THE Lanp. (Mecca.)
Exhortation to practise charity.

XCI. Tue Cuarter or tHe Sun. (Mecca.)
Purity of the soul brings happiness. Example of Tham(d.

XCHL. Tue Cuaprer or tue Nicut. (Mecca.)
Promise of reward to believers and of punishment to idolaters.

XCIIL Tre Cuaprer or THE Forenoon. (Mecca.)
Mohammed encouraged and bidden to remember how God has

OF THE QUR’AN. CXVii

cared for him hitherto; he is to be charitable in return, and to
publish God’s goodness.

XCIV. Tue Cuaprer or ‘Have WE NOT EXPANDED?’ (Mecca.)
God has made Mohammed’s mission easier to him.

XCV. Tue Cwaprer or THE Fic. (Place of origin doubtful.)
The degradation of man: future reward and punishment.

XCVI. Tue Cuaprer or Conczatep Bioop. (Mecca.)

Mohammed’s first call to ‘Read’ the Qur’4n. Denunciation of
Abu Laheb for his opposition.

XCVII. Tue Cnaprer or ‘Power.’ (Place of origin doubtful.)

The Qur’an revealed on ‘the night of power.’ Its excellence :
angels descend thereon.

XCVIII. Tue Cuaprer or THE Manirest Sicx. (Place of
origin doubtful.)

Rebuke to Jews and Christians for doubting the manifest sign of
Mohammed’s mission.

XCIX. Tue Cuapter or THE Eartuquaxe. (Place of origin
doubtful.)
The earthquake preceding the judgment day.

C. Tue CuapTer or THE Cuarcers. (Mecca.)

Oath by the charging of war horses. Man is ungrateful: cer-
tainty of the judgment.

CI. Tue Cuaprer or THe Smitine. (Mecca.)
The terrors of the last day and of hell-fire.

CH. Tre Cuaprer or THE ConTentTion aBouT Numpers.
(Place of origin doubtful.)
Two families of the Arabs rebuked for contending which was
the more numerous. Warning of the punishment of hell.

CHI. Tue Cuaprer or THE AFTERNOON. (Mecca.)
Believers only shall prosper.

CIV. Tue Cuarter or THE: Bacxsiter. (Mecca.)
Backbiters shall be cast into hell.

CXViil ABSTRACT OF THE CONTENTS OF THE Οὐ ΑΝ.

CV. Tue CuHapTeR oF THE ExepHant. (Mecca.)

The miraculous destruction of the Abyssinian army under Abraha
al Asram by birds when invading Mecca with elephants.

CVI. Tue Cuaprer oF THE QurAls. (Mecca.)

The Qur4is are bidden to give thanks to God for the trade of
their two yearly caravans.

CVII. Tue Cuaprer or ‘ Necessarigs.’ (Place of origin doubtful.)
Denunciation of the unbelieving and uncharitable.

ΟΥ̓. Tue Cuarrer or Ext KAuruar. (Mecca.)

Mohammed is commanded to offer the sacrifices out of his
abundance. Threat that his enemies shall be childless.

CIX. Tue CuHaprer oF THE MisBELigvers. (Mecca.)
The prophet will not follow the religion of the misbelievers.

CX. Tue CuapTer or Hexp. (Mecca.)
Prophecy that men shall join Islam by troops.

CXI. Tue Cuaprer or Asu Lanes. (Mecca.)

Denunciation of Abu Laheb and his wife, who are threatened
with hell fire.

CXH. Tue Cuaprer or Unity. (Place of origin doubtful.)
Declaration of God’s unity.

CXITI. Tue Cuapter ΟΕ THE Daysreak. (Place of origin
doubtful.)

The prophet seeks refuge in God from evil influences.

CXIV. Tue Cuaprer or Men. (Place of origin doubtful.)

The prophet seeks refuge in God from the devil and his evil
suggestions.

THE QURAN.

THE QURAN.

Tue Openinc CHAPTER.

(I. Mecca.)

In the name of the merciful and compassionate
God. .
Praise belongs to God, the Lord of the worlds,
the merciful, the compassionate, the ruler of the
day of judgment! Thee we serve and Thee we ask
for aid. [5] Guide us in the right path, the path of
those Thou art gracious to!; not of those Thou art
wroth with; nor of those who err.

1 See Preface.

[6] B

2 THE QUR'AN. II, 1-13.

Tue CHAPTER OF THE HEIFER.

(II. Medina.)

In the name of the merciful and compassionate
God.

A.L.M.1 That? is the book! there is no doubt -
therein; a guide to the pious, who believe in the
unseen, and are steadfast in prayer, and of what we
have given them expend in alms; who believe in
what is revealed to thee, and what was revealed be-
fore thee, and of the hereafter they are sure. These
are in guidance from their Lord, and these are the
prosperous. [5] Verily, those who misbelieve, it is
the same to them if ye warn them or if ye warn them
not, they will not believe. God has set a seal upon
their hearts and on their hearing; and on their eyes
is dimness, and for them is grievous woe. And
there are those among men who say, ‘We believe in
God and in the last day;’ but they do not believe.
They would deceive God and those who do believe;
but they deceive only themselves and they do not
perceive. In their hearts is a sickness, and God has
made them still more sick, and for them is grievous
woe because they lied. [10] And when it is said to
them, ‘Do not evil in the earth,’ they say, ‘We do but
what is right.’ Are not they the evildoers? and yet
they do not perceive. And when it is said to them,
‘Believe as other men believe, they say, ‘Shall we

* Although the Arabic demonstrative pronoun means ‘that,’ the
translators have hitherto always rendered it ‘this,’ forgetting that it
is not an address to the reader, but supposed to be Gabriel’s words
of inspiration to Mohammed while showing him the Umm al Kitab

—the ‘Eternal original of the Qur’4n;’ cf. Chapter X, which
begins ‘ Read,’ and others.

ΤΠ, 14-22. THE CHAPTER OF THE HEIFER. 2

believe as fools believe δ᾽ Are not they themselves
the fools ? and yet they do not know. And when
they meet those who believe, they say, ‘We do be-
lieve ;’ but when they go aside with their devils,
they say, ‘We are with you ; we were but mocking!’
God shall mock at them and let them go on in their
rebellion, blindly wandering on.

[15] Those who buy error for guidance, their traffic
profits not, and they are not guided. Their likeness
is as the likeness of one! who kindles a fire; and
when it lights up all around, God goes off with their
light, and leaves them in darkness that they cannot
see. Deafness, dumbness, blindness, and they shall
not return! Or like a storm-cloud from the sky,
wherein is darkness and thunder and lightning; they
put their fingers in their ears at the thunder-clap,
for fear of death, for God encompasses the mis-
believers. The lightning well-nigh snatches off
their sight, whenever it shines for them they walk
therein ; but when it is dark for them they halt; and
if God willed He would go off with their hearing
and their sight; verily, God is mighty over all.

O ye folk! serve your Lord who created you and
those before you; haply ye may fear! [20] who made
the earth for you a bed and the heaven a dome;
and sent down from heaven water, and brought forth
therewith fruits as a sustenance for you; so make no
peers for God, the while ye know!

And if ye are in doubt of what we have revealed
unto our servant, then bring a chapter like it, and
call your witnesses other than God if ye tell truth.
But if ye do it not, and ye shall surely do it not, then

1 This change of number is of frequent occurrence in the Qur'an,
and is not incompatible with the genius of the Arabic language.

B2

“4 THE Qur’AN. Il, 23228.

fear the fire whose fuel is men and stones?, prepared
for misbelievers. But bear the glad tidings to those
who believe and work righteousness, that for them
are gardens beneath which rivers flow; whenever
they are provided with fruit therefrom they say,
‘This is what we were provided with before,’ and
they shall be provided with the like?; and there are
pure wives for them therein, and they shall dwell
therein for aye.

Why, God is not ashamed to set forth a parable
of a gnat’, or anything beyond; and as for those who
believe, they know that it is truth from the Lord;
but as for those who disbelieve, they say, ‘What is it
that God means by this as a parable? He leads
astray many and He guides many ;'"—but He leads
astray only the evildoers; [25] who break God’s
covenant after the fixing thereof, and cut asunder
what God has ordered to be joined, and do evil in
the earth ;—these it is who lose.

How can ye disbelieve in God, when ye were
dead and He made you alive, and then He will
kill you and then make you alive again, and then to
Him will ye return? It is He who created for you all
that is in the earth, then he made for the heavens
and fashioned them seven heavens; and He knows
all things.

And when thy Lord said unto the angels, ‘I am
about to place a vicegerent in the earth,’ they said,

1 That is, the idols,

3 The vagueness is in the original; it is variously interpreted
‘ fruits like each other,’ or ‘like the fruits of earth.’

5. This is in answer to the objections that had been taken against
the mention of such small things as the ‘spider’ and the ‘bee,’
which give their names to two of the chapters of the Qur'an.

II, 29-36. THE CHAPTER OF THE HEIFER. 5

‘Wilt Thou place therein one who will do evil therein
and shed blood? [30] we celebrate Thy praise and
hallow Thee.’ Said (the Lord), ‘I know what ye
know not.’ And He taught Adam the names, all of
them; then He propounded them to the angels and
said, ‘Declare to me the names of these, if ye are
truthful!’ They said, ‘Glory be to Thee! no know-
ledge is ours but what Thou thyself hast taught us,
verily, Thou art the knowing, the wise.’ Said the
Lord, ‘O Adam declare to them their names;’ and
when he had declared to them their names He said,
‘Did I not say to you, I know the secrets of the
heavens and of the earth, and I know what ye show
and what ye were hiding ?? And when we said to
the angels, ‘Adore Adam,’ they adored him save
only Iblis, who refused and was too proud and be-
came one of the misbelievers. And we said, ‘O
Adam dwell, thou and thy wife, in Paradise, and eat
therefrom amply as you wish; but do not draw near
this tree or ye will be of the transgressors. And
Satan made them backslide therefrom and drove
them out from what they were in, and we said, ‘Go
down, one of you the enemy of the other, and in
the earth there is an abode and a provision for a
time. [35] And Adam caught certain words from
his Lord, and He turned towards him, for He is the
compassionate one easily turned. We said, ‘Go
down therefrom altogether and haply there may
come from me a guidance, and whoso follows my
guidance, no fear is theirs, nor shall they grieve.

1 That is, truthful in their implied suggestion that man would be
inferior to themselves in wisdom and obedience. The whole tradi-
tion here alluded to of the creation accords with the Talmudic
legends, and was probably current among the Jewish Arab tribes.

6 THE QUR'AN. TI, 37-49.

But those who misbelieve, and call our signs lies,
they are the fellows of the Fire, they shall dwell
therein for aye.’

O ye children of Israel! remember my favours
which I have favoured you with; fulfil my covenant
and I will fulfil your covenant; me therefore dread.
Believe in what I have revealed, verifying what ye
have got, and be not the first to disbelieve in it,
and do not barter my signs for a little price, and
me do ye fear. Clothe not truth with vanity, nor
hide the truth the while ye know. [40] Be steadfast
in prayer, give the alms, and bow down with those
who bow. Will ye order men to do piety and forget
yourselves ? ye read the Book, do ye not then under-
stand? Seek aid with patience and: prayer, though
it is a hard thing save for the humble, who think
that they will meet their Lord, and that to Him will
they return.

O ye children of Israel! remember my favours
which I have favoured you with, and that I have
preferred you above the worlds. Fear the day
wherein no soul shall pay any recompense for an-
other soul, [45] nor shall intercession be accepted for.
it, nor shall compensation be taken from it, nor shall
they be helped.

When we saved you from Pharaoh’s people who
sought to wreak you evil and woe, slaughtering
your sons and letting your women live; in that
was a great trial for you from your Lord. When
we divided for you the sea and saved you and
drowned Pharaoh's people while ye looked on.
When we treated with Moses forty nights, then ye
took the calf after he had gone and ye did wrong,
Yet then we forgave you after that; perhaps ye

II, σο- 56. THE CHAPTER OF THE HEIFER. 7

may be grateful. [50] And when we gave Moses the
Scriptures and the Discrimination; perhaps ye will
be guided. When Moses said to his people, ‘O my
people! Ye have wronged yourselves in taking this
calf; repent unto your Creator and kill each other';
that will be better for you in your Creator's eyes;
and He turned unto you, for He is the compassionate
one easily turned.’ And when ye said to Moses, ‘O
Moses! we will not believe in thee until we see God
manifestly, and the thunderbolt caught you while
ye yet looked on. Then we raised you up after
your death ; perhaps ye may be grateful. And we
overshadowed you with the cloud, and sent down
the manna and the quails; ‘ Eat of the good things
we have given you.’ They did not wrong us, but
it was themselves they were wronging. [55] And
when we said, ‘Enter this city? and eat therefrom as
plentifully as ye wish; and enter the gate worship-
ping and say ‘hi¢¢atun*. So will we pardon you your
sins and give increase unto those who do well.’

But those who did wrong changed it for another *
word than that which was said to them: and we sent
down upon those who did wrong, wrath from heaven
for that they had so sinned.

1 Cf. Exodus xxxii. 24, 26, 27.

® According to some commentators, Jerusalem ; and according
to others, Jericho.

5 The word means Remission, or laying down the burden (of
sins).

* Some say the expression they used was habbah fi sha/htfrah,
‘a grain in an ear of barley,’ the idea being apparently suggested
by the similarity between the words ‘hif/ah, as given above, and
‘hin/ah, ‘a grain of wheat. The commentators add that they
crept in in an indecent posture instead of entering reverently as
they were bidden,

8 THE QUR'AN. Il, 37-61.

When Moses, too, asked drink for his people and
we said, ‘Strike with thy staff the rock,’ and from it
burst forth twelve springs; each man among them
knew his drinking place. ‘Eat and drink of what
God has provided, and transgress not on the earth
as evildoers.’

And when they said, ‘O Moses, we cannot always
bear one kind of food; pray then thy Lord to bring
forth for us of what the earth grows, its green herbs,
its cucumbers, its garlic, its lentils, and its onions.’
Said he, ‘ Do ye ask what is meaner instead of what
is best? Go down to Egypt,—there is what ye
ask.’ Then were they smitten with abasement and
poverty, and met with wrath from God. That was
because they had misbelieved in God’s signs and
killed the prophets undeservedly; that was for that
they were rebellious and had transgressed.

Verily, whether it be of those who. believe, or
those who are Jews or Christians or Sabzans,
whosoever believe in God and the last day and
act aright, they have their reward at their Lord’s
hand, and there is no fear for them, nor shall they
grieve.

[60] And when we took a covenant with you and
held the mountain over you’; ‘Accept what we have
brought you with strong will, and bear in mind
what is therein, haply ye yet may fear.’

Then did ye turn aside after this, and were it not
for God’s grace towards you and His mercy, ye
would have been of those who lose. Ye know too
of those among you who transgressed upon the

1 The Mohammedan legend is that this was done by the angel
Gabriel to terrify the people into obedience.

II, 62-68. | THE CHAPTER OF THE HEIFER. 9

Sabbath, and we said, ‘Become ye apes, despised
and spurned },’

Thus we made them an example unto those who
stood before them, and those who should come
‘after them, and a warning unto those who fear.

And when Moses said to his people, ‘God bids
you slaughter a cow?,’ they said, ‘Art thou making
a jest of us?’ Said he, ‘I seek refuge with God
from being one of the unwise.’ They said, ‘Then
pray thy Lord for us to show us what she is to be.’
He answered, ‘ He saith it is a cow, nor old, nor
young, of middle age between the two; so do as
ye ate bid.’ [65] They said, ‘ Pray now thy Lord to
show us what her colour is to be. He answered,
‘He saith it is a dun cow, intensely dun, her colour
‘delighting those who look upon her.’

Again they said, ‘ Pray thy Lord to show us what
she is to be; for cows appear the same to us; then
we, if God will, shall be guided.” He answered,
‘He saith, it is a cow, not broken in to plough the
earth or irrigate the tilth, a sound one with no
blemish on her. They said, ‘Now hast thou
brought the truth” And they slaughtered her,
though they came near leaving it undone.

When too ye slew a soul and disputed thereupon,
and God brought forth that which ye had hidden,
then we said, ‘Strike him with part of her.’ Thus

1 Fhe tradition is that some inhabitants of Elath (Akabah) were
transformed into apes for catching fish on the Sabbath in David’s
time. Other commentators say that the expression is only
figurative.

3 The legend embodied in this passage and what follows ap-
pears to be a distorted account of the heifer ordered by the Mosaic
law to be slain in expiation of a murder, the perpetrator of which
had not been discovered. Deut. xxi. 1-9,

10 THE QUR'AN. II, 69-74.

God brings the dead to life and shows you His
signs, that haply ye may understand.

Yet were your hearts hardened even after that,
till they were as stones or harder still, for verily of
stones are some from which streams burst forth,
and of them there are some that burst asunder and
the water issues out, and of them there are some
that fall down for fear of God; but God is never
careless of what ye do.

[70] Do ye crave that they should believe you wien
already a sect of them have heard the word of God
and then perverted it! after they had understood it,
though they knew ?

And when they meet those who believe they say,
‘ We believe,’ but when one goes aside with another
they say, ‘Will ye talk to them of what God has
opened up to you, that they may argue with you
upon it before your Lord? Do ye not therefore un-
derstand?’ Do they not then know that God know-
eth what they keep secret and what they make
known abroad ?

And some of them there are, illiterate folk, that
know not the Book, but only idle tales; for they
do but fancy. But woe to those who write out the
Book with their hands and say ‘this is from’ God;
to buy therewith a little price! and woe to them
for what their hands have written, and woe to
them for what they gain!

And then they say, ‘ Hell fire shall not touch us
save for a number of days%”’ Say, ‘ Have ye taken
a covenant with God?’ but God breaks not His

1 A constant charge against the Jews is that of having cor-
rupted the Scriptures.
2 A superstition of certain Jews.

Il, 75-80. THE CHAPTER OF THE HEIFER. II

covenant. Or do ye say of God that which ye do
not know?

~ [75] Yea! whoso gains an evil gain, and is encom-
passed by his sins, those are the fellows of the
Fire, and they shall dwell therein for aye! But
such as act aright, those are the fellows of Paradise,
and they shall dwell therein for aye!

And when we took from the children of Israel a
covenant, saying, ‘Serve ye none but God, and to
your two parents show kindness, and to your kin-
dred and the orphans and the poor, and speak to
men kindly, and be steadfast in prayer, and give
alms;’ and then ye turned back, save a few of you,
and swerved aside. .

And when we took a covenant from you, ‘shed ye
not your kinsman’s blood, nor turn your kinsmen
out of their homes!:’ then did ye confirm it and
were witnesses thereto. Yet ye were those who
slay your kinsmen and turn a party out of their
homes, and back each other up against them with
sin and enmity. But if they come to you as cap-
tives ye ransom them !—and yet it is as unlawful
for you to turn them out. Do ye then believe in
part of the Book and disbelieve in part? But
the reward of such among you as do that shall be
nought else but disgrace in this worldly life, and on
the day of the resurrection shall they be driven to
the most grievous torment, for God is not unmind-
ful of what ye do.

[80] Those who have bought this worldly life with
the Future, the torment shall not be lightened from
them nor shall they be helped.

1 Alluding to some quarrels among the Jewish Arabs.

12 THE QUR'AN. Il, 81-88.

We gave Moses the Book and we followed him
up with other apostles, and we gave Jesus the
son of Mary manifest signs and aided him with
the Holy Spirit. Do ye then, every time an apo-
stle comes to you with what your souls love not,
proudly scorn him, and charge a part with lying
and slay a part ?

They say, ‘Our hearts are uncircumcised ;’ nay,
God has cursed them in their unbelief, and few it
is who do believe. And when a book came down
from God confirming what they had with them,
though they had before prayed for victory over
those who misbelieve, yet when that came to them!
which they knew, then they disbelieved it,—God’s
curse be on the misbelievers,

For a bad bargain have they sold their souls,
not to believe in what God has revealed, grudging
because God sends down of His grace on whom-
soever of His servants He will; and they have
brought on themselves wrath after wrath and for
the misbelievers is there shameful woe.

[85] And when they are told to believe in what
God has revealed, they say, ‘We believe in what
has been revealed to us;’ but they disbelieve in all
beside, although it is the truth confirming what they
have. Say, ‘Wherefore did ye kill God’s prophets
of yore if ye were true believers ?’

Moses came to you with manifest signs, then ye
took up with the calf when he had gone and did so
wrong. And when we took a covenant with you
and raised the mountain over you, ‘Take what
we have given you with resolution and hear;’

1 The Qur'an,

II, 89-96. | THE CHAPTER OF THE HEIFER. 13

they said, ‘We hear but disobey ;’ and they were
made to drink the calf down into their hearts for
their unbelief. Say, ‘An evil thing is it which
your belief bids you do, if ye be true believers.’
Say, ‘If the abode of the future with God is yours
alone and not mankind’s: long for death then if ye
speak the truth. But they will never long for it
because of what their hands have sent on before;
but God is knowing as to the wrong doers.

[90] Why, thou wilt find them the greediest of men
for life ; and of those who associate others with God
one would fain live for a thousand years,—but he
will not be reprieved from punishment by being let
live, for God seeth what they do.

Say, ‘Who is an enemy to Gabriel??’ for he hath
revealed to thy heart, with God’s permission, con-
firmation of what had been before, and a guidance
and glad tidings to believers. Who is an enemy to
God and His angels and His apostles and Gabriel
and Michael ?—Verily, God is an enemy to the un-
believers. We have sent down to thee conspicuous
signs, and none will disbelieve therein except the
evildoers. Or every time they make a covenant,
will a part of them repudiate it? Nay, most of
them do not believe.

[95] And when there comes to them an apostle
confirming what they have, a part of those who
have received the Book repudiate God’s book, cast-
ing it behind their backs as though they did not

1 Exodus xxxii. 20.

3 The Jews objected to Mohammed’s assertion that the arch-
angel Gabriel revealed the Qur’4n to him, saying that he was an
avenging angel, and that had it been Michael, their own guardian
angel (Dan. xii. 1), they would have believed.

T4 THE QURAN, IT, 97-100.

know. And they follow that, which the devils
recited against Solomon’s kingdom ;—it was not
Solomon who misbelieved!, but the devils who mis-
believed, teaching men sorcery,—and what has been
revealed to the two angels at Babylon, Hérdit and
Mérft?; yet these taught no one until they said,
‘We are but a temptation, so do not misbelieve.’
Men learn from them only that by which they may
part man and wife; but they can harm no one theré-
with, unless with the permission of God, and they
learn what hurts them and profits them not. And
yet they knew that he who purchased it would
have no portion in the future; but sad is the price
at which they have sold their souls, had they but
known. But had they believed and feared, a reward
from God were better, had they but known.

O ye who believe! say not ‘r&hin4,’ but say
‘un¢durnA’, and hearken; for unto misbelievers
shall be grievous woe.

They who misbelieve, whether of those who have
the Book or of the idolaters, would fain that no
good were sent down to you from your Lord; but
God specially favours with His mercy whom He
will, for God is Lord of mighty grace. Ὁ

[100] Whatever verse we may annul or cause thee

2 Solomon’s acts of disobedience and idolatry are attributed
by Muslim tradition to the tricks of devils, who assumed his
form.

3 Two angels who having fallen in love with daughters of men
(Gen. vi. 2) were condemned to hang in chains in a pit at Babylon,
where they teach men magic.

5 The Jewish Arabs used the first of these two words derisively.
In Arabic it merely means ‘observe us,’ but the Jews connected
it with the Hebrew root rfi‘h4, ‘to be mischievous.” Un/¢Zurna
signifies ‘behold us.’ .

II, IOT-107. THE CHAPTER OF THE HEIFER. 15

to forget, we will bring a better one than it, or one
like it; dost thou not know that God is mighty over
all? Dost-thou not know that God's is the king-
dom of the heavens and the earth? nor have ye
besides God a patron or a help.

Do ye wish to question your apostle as Moses
was questioned aforetime? but whoso takes mis-
belief in exchange for faith has erred from the level
road.

Many of those who have the Book would fain
turn you back into misbelievers after ye have once
believed, through envy from themselves, after the
truth has been made manifest to them; but pardon
and shun them till God brings His command; verily,
God is mighty over all.

Be ye steadfast in prayer, and give alms; and
whatsoever good ye send before for your own
souls, ye shall find it with God, for God in all ye
do doth see.

[105] They say, ‘None shall enter Paradise save
such as be Jews or Christians;’ that is their faith. Say
thou, ‘ Bring your proofs, if ye be speaking truth.’

Aye, he who resigns! his face to God, and who
is kind, he shall have his reward from his Lord,
and no fear shall be on them, and they shall not
grieve.

The Jews say, ‘The Christians rest on nought ;’
and the Christians say, ‘The Jews rest on nought;’
and yet they read the Book. So, too, say those
who know not, like to what these say; but God
shall judge between them on the resurrection day
concerning that whereon they do dispute.

1 The word resignation (Isl4m) is that by which Mohammed’s
religion is known and by which it is spoken of in the Qur'an.

τό THE QURAN, - II, 108-118,

But who is more unjust than he who prohibits
God’s mosques!, that His name should not be
mentioned there, and who strives to ruin them?
’Tis not for such to enter into them except in fear,
for them is disgrace in this world, and in the future
mighty woe.

God's is the east and the west, and wherever ye
turn there is God's face; verily, God comprehends
and knows.

[110] They say, ‘God takes unto Himself a son.’
Celebrated be His praise?! Nay, His is what is
in the heavens and the earth, and Him all things
obey. The Originator of the heavens and the earth,
when He decrees a matter He doth but say unto it,
‘BE, and it is.

And those who do not know (the Scriptures) say,
‘Unless God speak to us, or there comes a sign.’
So spake those before them like unto their speech.
Their hearts are all alike. We have made mani-
fest the signs unto a people that are sure.

We have sent thee with the truth, a bearer of
good tidings and of warning, and thou shalt not be
questioned as to the fellows of hell.

The Jews will not be satisfied with thee, nor yet
the Christians, until thou followest their creed.
Say, ‘God's guidance is the guidance;’ and if thou
followest their lusts after the knowledge that has
come to thee, thou hast not then from God a
patron or a help.

[115] They to whom we have brought the Book

1 Probably alluding to the occasion on which the Meccans
prevented Mohammed from using the Kaabah, in the sixth year
of the Higrah.

? Le. God forbid !

II, 116-120. THE CHAPTER OF THE HEIFER. 17

and who read it as it should be read, believe therein;
and whoso disbelieve therein, ‘tis they who lose
thereby.

O children of Israel! remember my favours with
which I favoured you, and that I have preferred you
over the worlds. And fear the day when no soul
shall pay a recompense for a soul, nor shall an
equivalent be received therefrom, nor any inter-
cession avail; and they shall not be helped.

And when his Lord tried Abraham with words,
and he fulfilled them, He said, ‘Verily, I will set
thee as a high priest! for men.’ Said he, ‘And of
my seed?’ God said, ‘My covenant touches not
the evildoers.’

And when we made the House? a place of resort
unto men, and a sanctuary, and (said) take the
station of Abraham® for a place of prayer; and
covenanted with Abraham and Ishmael, saying,
‘Do ye two cleanse my house for those who make
the circuit, for those who pay devotions there,
for those who bow down, and for those too who
adore.’

[120] When Abraham said, ‘Lord, make this a town
of safety, and provide the dwellers there with fruits,
such as believe in God and the last day!’ (God)
said, ‘And he who misbelieves, I will give him but
little to enjoy, then will I drive him to the torment
of the fire, an evil journey will it be.’

1 Im4m, the name given to the priest who leads the prayer, it
is equivalent to Antistes.
3 The Kaabah or square temple at Mecca is spoken of as
Bait Allah=Bethel, ‘the house of God.’
5’ The Muqém Ibrahim, in the Kaabah enclosure, where a
so-called footprint of the patriarch is shown.
[6] ἡ, Ὁ

18 THE QurR’AN. Il, 121-128.

And when Abraham raised up the foundations of
the House with Ishmael, ‘Lord! receive it from us,
verily, thou art hearing and dost know. Lord! and
make us too resigned! unto Thee, and of our seed
also a nation resigned unto Thee, and show us
our rites, and turn towards us, verily, Thou art easy
to be turned and merciful. Lord! and send them
an apostle from amongst themselves, to read to
them Thy signs and teach them the Book and
wisdom, and to purify them; verily, Thou art the
mighty and the wise.’

Who is averse from the faith of Abraham save
one who is foolish of soul? for we have chosen
him in this world, and in the future he is surely
of the righteous.

[125] When his Lord said to him, ‘Be resigned,’
he said, ‘I am resigned' unto the Lord of the
worlds.’

And Abraham instructed his sons therein, and
Jacob (saying), ‘O my sons! verily, God has chosen
for you a religion, do not therefore die unless ye be
resigned 1,’ ᾿

Were ye then witnesses when Jacob was facing
death, when he said to his sons, ‘What will ye serve
when I am gone?’ They said,‘ We will serve thy
God, the God of thy fathers Abraham, and Ishmael,
and Isaac, one God; and we are unto Him re-
signed.’

. That is a nation that has passed away, theirs is
what they gained; and yours shall be what ye have
gained; ye shall not be questioned as to that which
they have done.

1 See note, p. 15. The last sentence might be rendered ‘until
ye become Muslims.’

II, 129-485. THE CHAPTER OF THE HEIFER, 19

They say, ‘Be ye Jews or Christians so shall ye
be guided.’ Say, ‘ Not so! but the faith of Abraham
the ‘Hanitf!, he was not of the idolaters.’

[130] Say ye, ‘We believe in God, and what has
been revealed to us, and what has been revealed
to Abraham, and Ishmael, and Isaac, and Jacob,
and the Tribes, and what was brought to Moses and
Jesus, and what was brought unto the Prophets
from their Lord; we will not distinguish between
any one of them, and unto Him are we resigned.’

If they believe in that in which ye believe, then
are they guided; but if they turn back, then are they
only in a schism, and God will suffice thee against
them, for He both hears and knows.

The dye? of God! and who is better than God at
_ dyeing ? and we are worshippers of Him.

Say, ‘Do ye dispute with us concerning God, and
He is our Lord and your Lord? Ye have your works
and we have ours, and unto Him are we sincere.’

Do ye say that Abraham, and Ishmael, and Isaac,
and Jacob, and the Tribes were Jews or Christians ?
Say, ‘Are ye more knowing than God ? Who is more
unjust than one who conceals a testimony that he
has from God?’ But God is not careless of what
ye do.

[135] That is a nation that has passed away; theirs
is what they gained, and yours shall be what ye
have gained; ye shall not be questioned as to that
which they have done.

1 The word means in Arabic ‘inclining to what is right;’ it is
often used technically for one who professes ΕἸ Islam.

* The metaphor is derived from dyeing cloth, and must not be
translated by the technical word baptism, as in Sale’s version.

ς 2

20 THE QuR’AN. Il, 136-140.
The fools among men will say, ‘What has turned
them from their qiblah!, on which they were agreed?’
Say, ‘God’s is the east and the west, He guides
whom He will unto the right path®.” Thus have we
made you a middle nation,to be witnesses against men,
and that the Apostle may be a witness against you.

We have not appointed the qiblah on which thou
wert agreed, save that we might know who follows
the Apostle from him who turns upon his heels ;
although it is a great thing save to those whom God
doth guide. But God will not waste your faith, for
verily, God with men is kind and merciful.

We see thee often turn about thy face in the
heavens, but we will surely turn thee to a qiblah
thou shalt like. Turn then thy face towards the
Sacred Mosque*; wherever ye be, turn your faces
towards it; for verily, those who have the Book
know that it is the truth from their Lord ;—God is
not careless of that which ye do.

[140] And if thou shouldst bring to those who
have been given the Book every sign, they would
not follow your qiblah; and thou art ‘not to follow
their qiblah; nor do some of them follow the qiblah
of the others: and if thou followest their lusts
after the knowledge that has come to thee then art
thou of the evildoers.

1 The point to which they turn in prayer, from qabala, ‘to be
before.’

? At first Mohammed and his followers adopted no point of
adoration. After the higrah, or flight from Mecca to Medina,
however, he bade them turn their face, as did the Jews, to the
temple at Jerusalem; but in the second year of the higrah he
resumed the ancient Arab plan, and turned to the Kaabah at
Mecca when he prayed.

5 Le. at Mecca,

II, 141-149. ' THE CHAPTER OF TIIE HEIFER. 21

Those whom we have given the Book know him 1
as they know their sons, although a sect of them
do surely hide the truth, the while they know.

The truth (is) from thy Lord; be not therefore
one of those who doubt thereof.

Every sect has some one side to which they turn
(in prayer); but do ye hasten onwards to good
works; wherever ye are God will bring you all
together’; verily, God is mighty over all.

From whencesoever thou comest forth, there turn
thy face towards the Sacred Mosque, for it is surely
truth from thy Lord; God is not careless about
what ye do. [145] And from whencesoever thou
comest forth, there turn thy face towards the Sacred
Mosque, and wheresoever ye are, turn your faces
towards it, that men may have no argument against
you, save only those of them who are unjust; and
fear them not, but fear me and I will fulfil my
favours to you, perchance ye may be guided yet.

Thus have we sent amongst you an apostle of
yourselves, to recite to you our signs, to purify you
and teach you the Book and wisdom, and to teach
you what ye did not know; remember me, then,
and I will remember you; thank me, and do not
misbelieve®.

O ye who do believe! seek aid from patience and
from prayer, verily, God is with the patient. And say
not of those who are slain in God’s way* (that they
are) dead, but rather living ; but ye do not perceive.

11, 6, know Mohammed from the prophecies the Scriptures are
alleged to contain about him. See Introduction.

2 On the last day.

5 Or rather be not ungrateful, the word Kufr implying negation

of benefits received as well as of faith.
41. 6. in the cause of religion.

22 THE QUR'AN. II, 150-159.

[150] We will try you with something of fear, and
hunger and loss of wealth, and souls and fruit; but
give good tidings to the patient, who when there
falls on them a calamity say, ‘ Verily, we are God's
and, verily, to Him do we return',’ These, on them
are blessings from their Lord and mercy, and they
it is who are guided.

Verily, Zafaé and Merwah? are of the beacons of
God, and he who makes the pilgrimage unto the
House, or visits it, it is no crime for him to compass
them both about; and he who obeys his own impulse
to a good work,—God is grateful and doth know.

Verily, those who hide what we have revealed of
manifest signs and of guidance after we have mani-
fested it to men in the Book, them God shall curse,
and those who curse shall curse them too. [155] Save
those who turn and do right and make (the signs)
manifest ; these will I turn to again, for I am easy
to be turned and merciful.

Verily, those who misbelieve and die while still in
misbelief, on them is the curse of God, and of the
angels, and of mankind altogether; to dwell therein
for aye; the torment shall not be lightened for them,
nor shall they be looked upon *.

Your God is one God; there is no God but He,
the merciful, the compassionate.

Verily, in the creation of the heavens and the earth,
and the alternation of night and day, and in the ship
that runneth in the sea with that which profits man,
and in what water God sends down from heaven and

1 This formula is always used by Mohammedans in any danger
and sudden calamity, especially in the presence of death.

2 Two mountains near Mecca, where two idols used to stand.

* Or, ‘respited,’ as some interpret it,

II, 139-166. THE CHAPTER OF THE HEIFER. 23

quickens therewith the earth after its death, and
spreads abroad therein all kinds of cattle, and in the
shifting of the winds, and in the clouds that are
pressed into service betwixt heaven and earth, are
signs to people who can understand.

[160] Yet are there some amongst mankind who

take to themselves peers? other than God ; they love
᾿ them as they should love God; while those who be-
lieve love God more. O that those who are unjust
could only see, when they see the torment, that power
is altogether God’s! Verily, God is keen to torment.

When those who are followed? clear themselves
of those who followed them, and see the torment,
and the cords? are cut asunder, those who followed
shall say, ‘Had we but another turn‘, then would we
clear ourselves of them as they have cleared them-
selves of us. So will God show them their works ;
for them are sighs, and they shall not come forth
from out the fire.

O ye folk! eat of what is in the earth, things law-
ful and things good, and follow not the footsteps of
Satan, verily, to you he is an open foe. He does but
bid you evil and sin, and that ye should speak
against God what ye do not know.

[165] When it is said to them, ‘ Follow what God
has revealed,’ they say, ‘ Nay, we will follow what we
found our fathers agreed upon.’ What! and though
their fathers had no sense at all or guidance—?

The likeness of those who misbelieve is as the
likeness of him who shouts to that which hears him

1 Variously interpreted ‘idols’ and ‘chiefs.’

3 Chiefs of sects and founders of false religions.
8.1. 6. their mutual relations.

41. 6. on earth,

24 THE QuR’AN. II, 166-172.

not, save only a call and a cry’; deafness, dumbness,
blindness, and they shall not understand.

O ye who do believe! eat of the good things
wherewith we have provided you, and give thanks
unto God if it be Him ye serve. He has only for-
bidden for you what is dead, and blood, and flesh of
swine, and whatsoever has been consecrated to other
than God?; but he who is forced, neither revolting
nor transgressing, it is in no sin for him; verily, God
is forgiving and merciful.

Verily, those who hide what God has revealed of
the Book, and sell it for a little price, they shall eat
nothing in their bellies save fire; and God will not
speak to them on the day of resurrection, nor will He
purify them, but for them is grievous woe.

[170] They who sell guidance for error, and pardon
for torment, how patient must they be of fire!

That (is), because God has revealed the Book
with truth, and verily those who disagree about the
Book are in a wide schism.

Righteousness is not that ye turn your faces
towards the east or the west, but righteousness
is, one who believes in God, and the last day,
and the angels, and the Book, and the prophets,
and who gives wealth for His love to kindred, and
orphans, and the poor, and the son of the road’, and
beggars, and those in captivity; and who is steadfast
in prayer, and gives alms; and those who are sure of

1 T.e. as cattle hear the sound of the drover without understand-
ing the meaning of his words, so the infidels fail to comprehend the
meaning and importance of the words that are preached to them.

2 At the time of slaughtering an animal the Muslims always
repeat the formula bismi’1ll4h, in the name of God.

8 T.e. the wayfarer.

II, 172-180. THE CHAPTER OF THE HEIFER. 25

their covenant when they make a covenant; and the
patient in poverty, and distress, and in time of
violence; these are they who are true, and these
are those who fear.

O ye who believe! Retaliation is prescribed for
you for the slain: the free for the free, the slave
for the slave, the female for the female; yet he
who is pardoned at all by his brother, must be
prosecuted in reason, and made to pay with kind-
ness *.

That is an alleviation from your Lord, and a
mercy; and he who transgresses after that for him
is grievous woe.

[175] For you in retaliation is there life, O ye
possessors of minds! it may be ye will fear.

It is prescribed for you that when one of you is
face to face with death, if he leave (any) goods, the
legacy is to his parents, and to his kinsmen, in
reason. A duty this upon all those that fear.

But he who alters it? after that he has heard it,—
the sin thereof is only upon those who alter it; verily,
God doth hear and know.

And he who fears from the testator a wrong
intention, or a crime, and doth make up the matter
between the parties, it is no sin to him; verily, God
is forgiving and merciful.

O ye who believe! There is prescribed for you
the fast as it was prescribed for those before you ;
haply ye may fear. [180] A certain number of
days, but he amongst you who is ill or on a journey,
then (let him fast) another number of days. And

1 The relations of a murdered man are always allowed to choose
the fine instead of the blood revenge.
2 The legacy..

26 THE Οὐκ ἅν. II, 180-183.

those who are fit to fast! may redeem it by feeding
a poor man; but he who follows an impulse to a
good work it is better for him; and if ye fast it is
better for you, if ye did but know.

The month of Ramadan, wherein was revealed
the Qur'an, for a guidance to men, and for mani-
festations of guidance, and for a Discrimination. And
he amongst you who beholds this month? then let
him fast it; but he who is sick or on a journey, then
another number of days ;—God desires for you what
is easy, and desires not for you what is difficult,—that
ye may complete the number, and say, ‘Great is
God,’ for that He has guided you; haply ye may
give thanks. :

When my servants ask thee concerning me, then,
verily, I am near; I answer the prayer’s prayer
whene’er he prays to me. So let them ask me for
an answer, and let them believe in me; haply they
may be directed aright.

Lawful for you on the night of the fast is com-
merce with your wives; they are a garment unto
you, and ye a garment unto them. God knows that
ye did defraud yourselves, wherefore He has turned
towards you and forgiven you; so now go in unto
them and crave what God has prescribed for you,
and eat and drink until a white thread can be dis-
tinguished by you from a black one at the dawn.
Then fulfil the fast until the night, and go not in
unto them, and ye at your devotions in the mosques
the while. These are the bounds that God has set,
so draw not near thereto. Thus does God make

1 T.e. able to fast but do not.
2 T.e. who is at home during the month RamadAn and not on
a journey, or in a place where it is impossible to keep the fast.

“II, 183-190. THE CHAPTER OF THE ΗΕΙΡΕΒ. 27

manifest His signs to men, that haply they may
fear. —

Devour not your wealth among yourselves. vainly,
nor present it to the judges that ye may devour
a part of the wealth of men sinfully, the while ye
know.

[185] They will ask thee about the phases of the '
moon; say, ‘They are indications of time for men
and for the pilgrimage.’ And it is not righteousness
that ye should enter into your houses from behind
them!, but righteousness is he who fears; so enter
into your houses by the doors thereof and fear God ;
haply ye may prosper yet.

Fight in God’s way? with those who fight with
you, but transgress* not ; verily, God loves not those
who do transgress.

Kill them wherever ye find them, and drive them
out from whence they drive you out; for sedition
is worse than slaughter; but fight them not by the
Sacred Mosque until they fight you there; then
kill them, for such is the recompense of those that
misbelieve.

But if they desist, then, verily, God is forgiving
and merciful.

But fight them that there be no sedition and that
the religion may be God’s ; but, if they desist, then
let there be no hostility save against the unjust.

[190] The sacred month for the sacred month‘;

* The Arabs before Mohammed’s time had a superstition that it
was unlucky to enter their houses by the doors on their return from
Mecca, so they made holes in the hinder walls to enter in by
instead. :

? Or, ‘cause,’ see note 4, p. 21.

5 By beginning the fight yourselves.

‘ The other Arabs had attacked them during the month

28 THE QUR'AN. II, 190-193.

for all sacred things demand retaliation! ; and whoso
transgresses against you, transgress against him like
as he transgressed against you; but fear ye God,
and know that God is with those who fear.

Expend in alms in God’s way and be not cast by
your own hands into perdition; but do good, for
God loves those who do good.

And fulfil the pilgrimage and the visitation to
God; but if ye be besieged, then what is easiest
for you by way of gift. But shave not your heads
until your gift shall reach its destination; and he
amongst you who is sick or has a hurt upon his
head, then the redemption is by fasting or by alms
or by an offering. But when ye are safe again, then
let him who would enjoy the visitation until the
pilgrimage? (bring) what is easiest as a gift. And
he who cannot find (anything to bring), then let him
fast three days on the pilgrimage and seven when
ye return; these make ten days complete. That is,
for him whose family are not present in the Sacred
Mosque; and fear God and know that God is keen
to punish.

The pilgrimage is (in) well-known months : whoso-
ever then makes it incumbent on himself (let him
have neither) commerce with women, nor fornication,
nor a quarrel on the pilgrimage; and whatsoever of
good ye do, God knoweth it; then provide yourself
for your journey; but the best provision is piety.
Fear ye me ye who possess minds.

DHu’lga’hdah, which was one of their sacred months; the
Moslems therefore are bidden to attack them if necessary in the
sacred month of Ramadhan.

1 If a breach of their sanctity be committed.

2 Te. going to the visitation at once without waiting for the
month of the pilgrimage to come round.

II, 194-201. THE CHAPTER OF THE HEIFER. 29

It is no crime to you that ye seek good! from
your Lord; but when ye pour forth from ‘Arafat,
remember God by the sacred beacon?. Remember
Him how He guided you, although ye were surely
before of those who err.

[195] Then pour ye forth from whence men do
pour forth and ask pardon of God; verily, God is
forgiving and merciful.

And when ye have performed your rites, remem-
ber God as ye remember your fathers, or with a
keener memory still.

There is among men such as says, ‘Our Lord!
give us in this world;’ but of the future life no
portion shall he have.

And some there be who say, ‘Our Lord! give us
in this world good and in the future good; and keep
us from the torment of the fire !’

These,—they have their portion from what they
have earned ; for God is swift at reckoning up.

Remember God for a certain number of days ;
but whoso hastens off in two days, it is no sin to
him, and he who lingers on it is no sin to him,—for
him who fears. So fear ye God and know that unto
Him shall ye be gathered.

[200] There is among men one® whose speech
about the life of this world pleases thee, and he calls
on God to witness what is in his heart; yet is he most
fierce in opposition unto thee. And when he turns
away, he strives upon the earth to do evil therein, and

1 By trading during the “Hagg.

* On the rites and stations of the “Hagz pilgrimage, see Intro-
duction.

3. A‘knas ibn Surfiq ern Tuagafi, a fair spoken man of piea-
sant appearance, who pretended to believe in Mohammed.

20 THE QUR'AN. II, 201-209.

to destroy the tilth and the stock; verily, God loves
not evil doing. And when it is said to him, ‘ Fear
God,’ then pride takes hold upon him in sin; but
hell is enough for him! surely an evil couch is
that.

And there is among men one who selleth his soul’,
craving those things that are pleasing unto God ;
and God is kind unto His servants.

O ye who believe! enter ye into the peace?, one
and all, and follow not the footsteps of Satan; verily,
to you he is an open foe. [205] And if ye slip after
that the manifest signs have come to you, then know
that God is the mighty, the wise.

What can they expect but that God should come
unto them in the shadow of a cloud, and the angels
too? But the thing is decreed, and unto God do
things return.

Ask the children of Israel how many a manifest
sign we gave to them; and whoso alters God’s
favours after that they have come to him, then God
is keen at following up.

Made fair to those who misbelieve is this world’s
life; they jest at those who do believe. But those
who fear shall be above them on the resurrection
day. God gives provision unto whom He will
without account.

Men were one nation once, and God sent pro-
phets with good tidings and with warnings, and sent

1 Zuhaib ibn Sindn er Rami, who being threatened at Mecca
with death unless he apostatized from Islam, said, ‘I am an old
man, who cannot profit you if he be with you, nor hurt you if he
be against you,’ and was allowed to escape to Medina.

? Here used as a synonym for resignation, i.e. Isldm.

II, 209-214. THE CHAPTER OF THE HEIFER. 31

down with them the Book in truth, to judge be-
tween men in that wherein they disagreed; but none
did disagree therein save those who had been given
it after that manifest signs had come to them,
through greed amongst themselves; and God
guided those who did believe to that truth con-
cerning which they disagreed by His permission,
for God guides whom He will unto the right path.

[210] Did ye count to enter Paradise, while there
had nothing come to you like those who passed away
before you ; there touched them violence and harm,
and they were made to quake, until the Apostle
and those who believed with him said, ‘When
(comes) God’s help? Is not God’ s help then surely
nigh ?’

They will ask thee what they are to expend in
alms: say, ‘Whatsoever good ye expend it should
be for parents and kinsmen, and the orphan and the
poor, and the son of the road; and whatsoever good
ye do, verily, of it God knows.’

Prescribed for you is fighting, but it is hateful to
you. Yet peradventure that ye hate a thing while
it is good for you, and peradventure that ye love
a thing while it is bad for hte God knows, and
ye,—ye do not know!

They will ask thee of the sacred month,—of
fighting therein. Say, ‘ Fighting therein is a great
sin; but turning folks off God’s way, and misbelief
in Him and in the Sacred Mosque, and turning His
people out therefrom, is a greater in God’s sight;
and sedition is a greater sin than slaughter.’

They will not cease from fighting you until they
turn you from your religion if they can; but who-
soever of you is turned from his religion and dies

32 THE QUR'AN. II, 214-219.

while still a misbeliever; these are those whose
works are vain in this world and the next; they
are the fellows of the Fire, and they shall dwell
therein for aye.

[215] Verily, those who believe, and those who
flee!, and those who wage war? in God’s way; these
may hope for God’s mercy, for God is forgiving
and merciful.

They will ask thee about wine® and el mAisar‘,
say, ‘In them both is sin and profit to men; but
the sin of both is greater than the profit of the
same.’

They will ask thee what they shall expend in
alms: say, ‘The surplus.’ Thus does God manifest
to you His signs; haply ye may reflect on this world
and the next! They will ask thee about orphans:
say, ‘ To do good to them is best.’ But if ye inter-
fere with them—they are your brethren, and God
knows the evildoer from the well doer; and if God
will He will surely trouble you®. Verily, God is
mighty, wise.

1 In the Arabic hagar@, i.e. who fled with Mohammed in his
higrah or expatriation to Medina, from which the Muslim era
dates.

2 The gihad, or general war of extermination against infidels,
to threaten or preach which is a favourite diplomatic weapon with
Mohammedan nations.

8 ‘Hamr, which is rendered ‘wine,’ includes all alcoholic and
intoxicating drinks.

4 El m@isar was a game of chance, played with arrows, the
prize being a young camel, which was slaughtered and given to the
poor, the price of it being paid by the losers. This distribution to
the poor Mohammed speaks of as useful, but the quarrels and
extravagance to which the game gave rise, he considers, over-
balanced the profit.

5 Te. if ye wrong orphans.

II, 220-226. THE CHAPTER OF THE HEIFER. 33

[220] Wed not with idolatrous women until they
believe, for surely a believing handmaid is better than
an idolatrous woman, even though she please you.
And wed not to idolatrous men until they believe,
for a believing slave is better than an idolater,
even though he please you.

Those invite you to the fire, but God invites you
to paradise and pardon by His permission, and makes
clear His signs to men; haply they may remember.

They will ask thee about menstruation: say, ‘ It
is a hurt. So keep apart from women in their
menstruation, and go not near them till they be
cleansed; but when they are cleansed come in to
them by where God has ordered you; verily, God
loves those who turn to Him, and those who keep
themselves clean.

Your women are your tilth, so come into your
tillage how you choose; but do a previous good act
for yourselves!, and fear God, and know that ye are
going to meet Him; and give good tidings unto
those who do believe.

Make not God the butt of your oaths, that ye will
keep clear and fear and make peace amongst men,
for God both hears and knows.

[225] He will not catch you up? for a casual word
in your oaths, but He will catch you up for what
your hearts have earned; but God is forgiving and
clement.

Those who swear off? from their women, they
must wait four months; but if they break their vow
God is forgiving and merciful.

1 Either wishing for a child, or saying, ‘in the name of God,’
BaidhAvt.
3. See note 1, p. 1.
[6] D

34 THE Qur’AN, II, 224-230.

And if they intend to divorce them, verily, God
hears and knows.

Divorced women must wait for themselves three
courses; and it is not lawful to them that they hide
what God has created in their wombs, if they believe
in God and in the last day. Their husbands will
do better to take them back in that (case) if, they
wish for reconciliation ; for, the same is due to them
as from them; but the men should have precedence
over them. God is mighty and wise.

Divorce (may happen) twice; then keep them in
reason, or let them go with kindness. It is not law-
ful for you to take from them anything of what you
have given them, unless both fear that they cannot
keep within God’s bounds. So if ye fear that ye
cannot keep within God’s bounds there is no crime
in you both about what she ransoms herself with}.
These are God’s bounds, do not transgress them;
and whoso transgresses God's bounds, they it is who
are unjust.

[230] But if he divorce her (a third time) she
shall not be lawful to him after that, until she marry
another husband ; but, if he divorce her too, it is no
crime in them both to come together again, if they
think that they can keep within God’s bounds,
These are God’s bounds which He explains to a
people who know.

1 The confusion of numbers and persons is in the original. The
meaning of the passage is that ‘divorce is allowed twice only, and
that on each occasion the man may take the woman back if preg-
nant during the next four months; that if a woman be retained
after divorce she is to be treated kindly, but if she be sent away she
is not to be deprived of her dowry. If, however, they feel that they
cannot live together, the woman may give up a part of her dowry to
induce her husband to part with her.’

II, 231-234, THE CHAPTER OF THE HEIFER. 35
es Be he ee eae Se σῦν

When ye divorce women, and they have reached
the prescribed time, then keep them kindly, or let
them go in reason, but do not keep them by force to
transgress ; for whoso does that, he is unjust to his —
own soul: and do not take God’s signs in jest; and
remember God’s favours to you, and what He has
sent down to you of the Book and wisdom, to
admonish you thereby; and fear God, and know that
God doth all things know.

When ye divorce women, and they have reached
their prescribed term, do not prevent them from
marrying their (fresh) husbands, when they have
agreed with each other reasonably. That is what
he is admonished with who amongst you believes
in God and in the last day. That is more pure
for you and cleaner. But God knows, and ye
know not.

Mothers must suckle their children two whole
years for one who wishes to complete the time of
suckling; and on him to whom it is born its sus-
tenance and clothing are incumbent; but in reason,
for no soul shall be obliged beyond its capacity. A
mother shall not be forced for her child; nor he to
whom it is born for his child. And the same (is in-
cumbent) on the heir (of the father). But if both
parties wish to wean, by mutual consent and counsel,
then it is no crime in them. And if ye wish to pro-
vide a wet-nurse for your children, it is no crime in
you when you pay what you have promised her,
in reason. Fear God, and know that God on what
ye do doth look.

Those of you who die and leave wives behind, let
these wait by themselves for four months and ten
days ; and when they have reached their prescribed

D2

36 THE QURAN. II, 234-239.

time, there is no crime in them for what they do
with themselves in reason; for God of what ye do is
well aware.

[235] Nor is there any crime in you for that ye
make them an offer of marriage, or that ye keep it
secret, in your minds. God knows that ye will re-
member them; but do not propose to them in
secret, unless ye speak a reasonable! speech; and
resolve not on the marriage tie until the Book shall
reach its time?; but know that God knows what is
in your souls; so beware! and know that God is
forgiving and clement.

It is no crime in you if ye divorce your women ere
you have yet touched them, or settled for them a
settlement. But provide maintenance for them; the
wealthy according to his power, and the straitened
in circumstances according to his power, must pro-
vide, in reason ;—a duty this upon the kind.

And if ye divorce them before ye have touched
them, but have already settled for them a settle-
ment ; the half of what ye have settled, unless they
remit it, or he in whose hand is the marriage tie
remits it?; and that ye should remit is nearer to
piety, and forget not liberality between you. Verily,
God on what ye do doth look.

Observe the prayers‘, and the middle prayer’, and
stand ye attent before God.

Σ T.e. with honest intentions.

2 Until the time prescribed by the Qur’4n be fulfilled.

5 That is, unless the wife choose to give up a part of the half
which she could claim, or the husband do the same on his part,
in which case an unequal partition is lawful.

* See excursus on the Rites and Ceremonies of Islim.

5 Interpreted to mean either the middle or the odd one of the five.

II, 240-247. THE CHAPTER OF THE HEIFER. 37

[240] And if ye fear, then afoot’ or on horseback ;
but when ye are in safety remember God, how He
taught you while yet ye did not know.

Those of you who die and leave wives, should
bequeath to their wives maintenance for a year,
without expulsion (from their home); but if they
go out, there is no crime in you for what they do of
themselves, in reason; but God is mighty and wise.

And divorced women should have a maintenance
in reason,—a duty this on those that fear. Thus
does God explain to you His signs; haply ye may
understand.

Dost thou not look at those who left their homes
by thousands, for fear of death; and God said to
them ‘ Die,’ and then He quickened them again??
Verily, God is Lord of grace to men, but most men
give no thanks.

[245] Fight then in God’s way, and know that God
both hears and knows.

Who is there that will lend to God a good loan?
He will redouble it many a double; God closes
His hand and holds it out, and unto Him shall
ye return.

Dost thou not look at the crowd of the children of
Israel after Moses’ time, when they said to a prophet
of theirs?, ‘ Raise up for us a king, and we will fight

} That is, if ye are in danger, say your prayers, as best you can,
on foot or horseback, not staying so as to endanger your lives.

3 The legend to which this alludes is variously told, but the
most usually accepted version is that a number of the Israelites
fled from their homes to avoid a gihad or ‘religious war,’ and
were struck dead, and afterwards revived by the prophet Ezekiel’s
intervention. The story is apparently a distorted version of
Ezekiel’s vision of the dry bones. Ezek. xxxvii. 1-10.

> Samuel.

48 THE QURAN, II, 247-250.

in God’s way?’ He said, ‘Will ye perhaps, if it be
written down for you to fight, refuse to fight?’ They
said, ‘And why should we not fight in God’s way,
now that we are dispossessed of our homes and
sons?’ But when it was written down for them
to fight they turned back, save a few of them,
and God knows who are evildoers. Then their
prophet said to them, ‘Verily, God has raised up for
you 74lfit! as a king;’ they said, ‘How can the
kingdom be his over us; we have more right to the
kingdom than he, for he has not an amplitude of
wealth?’ He said, ‘Verily, God has chosen him over
you, and has provided him with an extent of know-
ledge and of form. God gives the kingdom unto
whom He will; God comprehends and knows.’

Then said to them their prophet, ‘ The sign of his
kingdom is that there shall come to you the ark with
the shechina? in it from your Lord, and the relics
of what the family of Moses and the family of Aaron
left ; the angels shall bear it.’ In that is surely a
sign to you if ye believe 8,

[250] And when 74lft set out with his soldiery,
he said, ‘God will try you with a river, and he who
drinks therefrom, he is not of mine; but whoso tastes
it not, he is of mine, save he who laps it lapping with
his hand*’

And they drank from it save a few of them, and

1 Saul.

2 The commentators do not understand that the word sakinah,
which is in the original, is identical with the Hebrew shechina, and
render it ‘repose’ or ‘tranquillity.’

8 χ Samuel iv, v, vi.

* Gideon and Saul are here confused; this portion. of the story
is taken from Judges vi.

II, 250-288. THE CHAPTER OF THE HEIFER. 39

when he crossed it, he and those who believed with ,
him, they said, ‘We have no. power this day against
Galat! and his soldiery,’ those who thought that they
should meet their Lord said, ‘How many a small
division of men have conquered a numerous divi-
sion, by the permission of God, for God is with the
patient.’

And when they went out against Galdt and his
soldiery, they said, ‘Lord, pour out patience over
us, and make firm our steps, and help us against the
misbelieving people!’

And they put them to flight by the permission of
God, and David killed G4ldt, and God gave him the
kingdom and wisdom, and taught him of what He
willed. And were it not for God’s repelling men
one with another the earth would become spoiled ;
but God is Lord of grace over the worlds.

These are the signs of God, we recite them to
thee in truth, for, verily, thou art of those who
are sent.

These apostles have we preferred one of them
above another. Of them is one to whom God
spake 3; and we have raised some of them degrees ;
and we have given Jesus the son of Mary manifest
signs, and strengthened him by the Holy Spirit.
And, did God please, those who came after them
would not have fought after there came to them
manifest signs. But they did disagree, and of them
are some who believe, and of them some who mis-
believe, but, did God please, they would not have
fought, for God does what He will.

[255] O ye who believe! expend in alms of what

Goliath.
2 Moses, called Kalimu ‘Hah, ‘He with whom God spake.’

40 THE QuR’AN. II, 255-260.
we have bestowed upon you, before the day comes
in which is no barter, and no friendship, and no
intercession; and the misbelievers, they are the
unjust.

God!, there is no god but He, the living, the self-
subsistent. Slumber takes Him not, nor sleep. His is
what is in the heavens and what is in the earth.
Who is it that intercedes with Him save by His
permission? He knows what is before them and
what behind them, and they comprehend not aught
of His knowledge but of what He pleases. His
throne extends over the heavens and the earth, and
it tires Him not to guard them both, for He is high
and grand.

There is no compulsion in religion; the right way
has been distinguished from the wrong, and whoso
disbelieves in ZAgh(t? and believes in God, he has
got hold of the firm handle in which is no breaking
off; but God both hears and knows.

God is the patron of those who believe, He brings
them forth from darkness into light. But those who
misbelieve, their patrons are Z4ghdt, these bring
them forth from light to darkness,—fellows of the
Fire, they dwell therein for aye.

[260] Do you not look at him who disputed with
‘Abraham about his Lord, that God had given him
the kingdom*? When Abraham said, ‘ My Lord is
He who giveth life and death,’ he said, ‘I give life

1 This is the famous 4yatu 'l kursty, or ‘verse of the throne,’
considered as one of the finest passages in the Qur'an, and fre-
quently found inscribed in mosques and the like.

3 The idols and demons of the ancient Arabs are so called.

’ Nimrod, who persecuted Abraham, according to the eastern
legend; see Chapter XXI, verses 52-69.

II, 260-263. THE CHAPTER OF THE HEIFER. 41

and death.’ Abraham said, ‘ But verily, God brings
the sun from the east, do thou then bring it from
the west?’ And he who misbelieved was dumb-
founded, for God does not guide unjust folk.

Or like him who passed by a village!, when it
was desolate and turned over on its roofs, and said,
‘ How will God revive this after its death?’ And
God made him die for a hundred years, then He
raised him, and said, ‘ How long hast thou tarried ?’
Said he, ‘I have tarried a day, or some part of a
day.’ He said, ‘Nay, thou hast tarried a hundred
years; look at thy food and drink, they are not
spoiled, and look at thine ass; for we will make thee
a sign to men. And look at the bones how we
scatter them and then clothe them with flesh. And
when it was made manifest to him, he said, ‘I know
that God is mighty over all.’

And when Abraham said, ‘Lord, show me how
thou wilt revive the dead, He said, ‘What, dost
thou not yet believe ?’ Said he, ‘ Yea, but that my
heart may be quieted.’ He said,‘ Then take four
birds, and take them close to thyself; then put a
part of them on every mountain; then call them,
and they will come to thee in haste; and know that
God is mighty, wise 2.’

The likeness of those who expend their wealth in
God’s way is as the likeness of a grain that grows
to seven ears, in every ear a hundred grains, for God
will double unto whom He pleases ; for God both
embraces and knows.

1 According to the Arabic commentators, ’Huzair (Esdras) ibn
Sara‘hya or Al ‘Hizr (Elias) is the person alluded to; and the’
‘village’ Jerusalem after its destruction by Ba‘Ztnazr, Nebuchad-
nezzar. The legend probably refers to Nehemiah it. 13.

3. Cf. Genesis xv. 9.

42 THE QUR'AN. II, 264-270.

Those who expend their wealth in God’s way,
then do not follow up what they expend by
taunting with it and by annoyance, these have
their hire with their Lord, and no fear is on them,
neither shall they grieve.

[265] Kind speech and pardon are better than
almsgiving followed by annoyance, and God is rich
and clement.

O ye who believe! make not your almsgiving vain
by taunts and annoyance, like him who expends what
he has for the sake of appearances before men, and
believes not in God and the last day; for his likeness
is as the likeness of a flint with soil upon it, and a
heavy shower falls on it and leaves it bare rock;
they can do nought with what they earn, for God
guides not the misbelieving folk.

But the likeness of those who expend their wealth
craving the goodwill of God, and as an insurance for
their souls, is as the likeness of a garden on a hill.
A heavy shower falls on it, and it brings forth its
eatables twofold; and if no heavy shower falls on it,
the dew does ; and God on what ye do doth look.

Would one of you fain have a garden of palms
and vines, with rivers flowing beneath it, in which is
every fruit ; and when old age shall reach him, have
weak seed, and there fall on it a storm wind with fire
therein, and it gets burnt ?

Thus does God manifest to you His signs, mayhap
ye will reflect.

O ye who believe! expend in alms of the good
things that ye have earned, and of what we have
brought forth for you out of the earth, and do not
take the vile thereof to spend in alms,_{270] what
you would not take yourselves save by connivance

II, 270-274. THE CHAPTER OF THE HEIFER. 43

at it!; but know that God is rich and to be
praised.

The devil promises you poverty and bids you
sin, but God promises you pardon from Him and
grace, for God both embraces and knows. He
bringeth wisdom unto whom He will, and he who is
brought wisdom? is brought much good; but none
will remember save those endowed with minds.

Whatever expense ye expend, or vow ye vow, God
knows it; but the unjust have no helpers. If ye
display your almsgiving, then well is it; but if ye
hide it and bring it to the poor, then is it better for
you, and will expiate for you your evil deeds; for
God of what ye do is well aware.

Thou® art not bound to guide them; but God
guides whom He will; and whatever good ye expend
it is for yourselves, and do not expend save craving
for God’s face.

And what ye expend of good, it shall be repaid
you, and ye shall not be wronged,—unto the poor
who are straitened in God’s way, and cannot knock
about‘ in the earth. The ignorant think them to be
rich because of their modesty; you will know. them

1 T.e. by a mutual understanding between seller and buyer. ἡ

2 See note 2, p. 1.

5.1.6. Mohammed.

41 must again remind the reader of the remarks made in the
Introduction that the language of the Qur’4n is really rude and
rugged, and that although the expressions employed in it are now
considered as refined and elegant, it is only because all literary
Arabic has been modelled on the style of the Qur'an. The word
which I have ventured to translate by this somewhat inelegant
phrase (dharban) means literally, ‘to beat or knock about,’ and as
colloquial English affords an exact equivalent I have not hesitated
to use it.

44 THE QuR’AN, II, 274-281.

by their mark, they do not beg from men importu-
nately; but what ye spend of good God knows.

[275] Those who expend their wealth by night
and day, secretly and openly, they shall have their
hire with their Lord. No fear shall come on them,
nor shall they grieve.

Those who devour usury shall not rise again, save
as he riseth whom Satan hath paralysed with a
touch; and that is because they say ‘selling is only
like usury,’ but God has made selling lawful and
usury unlawful ; and he to whom the admonition from
his Lord has come, if he desists, what has gone
before is his!: his matter is in God’s hands. But
whosoever returns (to usury) these are the fellows of
the Fire, and they shall dwell therein for aye. God
shall blot out usury, but shall make almsgiving profit-
able, for God loves not any sinful misbeliever.

Verily, those who believe, and act righteously,
and are steadfast in prayer, and give alms, theirs is
their hire with their Lord; there is no fear on them,
nor shall they grieve.

O ye who believe! fear God, and remit the
balance of usury, if ye be believers ; and if ye will
not do it, then hearken to the proclamation of war
from God and His Apostle; but if ye repent, your
capital is yours. Ye shall not wrong, nor shall
ye be wronged.

[280] And if it be one in difficulties, then wait for
easy circumstances ; but that ye remit it as alms is
better for you, if ye did but know.

Fear the day wherein ye shall return to God;
then shall each soul be paid what it has earned, and
they shall not be wronged.

Le. his former conduct shall be pardoned.

II, 282-284. THE CHAPTER OF THE HEIFER. 45

O ye who believe! if ye engage to one another in
a debt for a stated time, then write it down, and leta
scribe write it down between you faithfully; nor let a
scribe refuse to write as God taught him, but let him
write, and let him who owes dictate; but let him fear
God his Lord, and not diminish therefrom aught ;
but if he who owes be a fool, or weak, or cannot
dictate himself, then let his agent dictate faithfully,
and let them call two witnesses out from amongst
their men; or if there be not two men, then a man.
and two women, from those whom he chooses for
witnesses, so that if one of the two should err, the
second of the two may remind the other; and let
not the witnesses refuse when they are summoned ;
and let them not tire of writing it, be it small or
great, with its time of payment. That is more just in
the sight of God, and more upright for testimony,
and brings you nearer to not doubting. Unless,
indeed, it be a ready-money transaction between
you, which ye arrange between yourselves, then
it is no crime against you that ye do not write it
down; but bring witnesses to what ye sell one to
another, and let not either scribe or witness come to
harm, for if ye do it will be abomination in you; but
fear God, for God teaches you, and God knows all
things. But if ye be upon a journey, and ye cannot
find a scribe, then let a pledge be taken. Butif one
of you trust another, then let him who is trusted
surrender his trust, and let him fear God his Lord,
and conceal not testimony, for he who conceals it,
verily, sinful is his heart : God knows what ye do.

God’s is what is in heaven and in the earth, and
if ye show what is in your souls, or hide it, God will
call you to account; and He forgives whom He

46 THE QURAN. II, 284-III, 4.

will, and punishes whom He will, for God is mighty
over all.

[285] The Apostle believes in what is sent down to
him from his Lord, and the believers all believe on
God, and His angels, and His Books, and His
apostles,—we make no difference between any of
His apostles,—they say, ‘We hear and obey, Thy
pardon, O Lerd! for to Thee our journey tends.
God will not require of the soul save its capacity. It
shall have what it has earned, and it shall owe what
has been earned from it. Lord, catch us not up, if
we forget or make mistake; Lord, load us not with
a burden, as Thou hast loaded those who were before
us. Lord, make us not. to carry what we have not
strength for, but forgive us, and pardon us, and have
mercy on us. Thou art our Sovereign, then help
us against the people who do not believe!’

Tue CHAPTER OF ImRAN’s FamILy.

(III. Medina.)

In the name of the merciful and compassionate
God.

A.L.M. God, there is no god but He, the living,
the self-subsistent. He has sent down to thee the
Book in truth, confirming what was before it, and
has revealed the law, and the gospel before for
the guidance of men, and has revealed the Dis-
crimination.

Verily, those who disbelieve in the signs of God,
for them is severe torment, for God is mighty and
avenging.

Verily, God, there is nothing hidden from Him in
the earth, nor in the heaven; He it is who fashions

Ill, 4-11. THE CHAPTER OF IMRAN’S FAMILY. 47

you in the womb as He pleases. There is no God
but He, the mighty, the wise.

[5] He it is who has revealed to thee the Book,
of which there are some verses that are decisive,
they are the mother’ of the Book; and others
ambiguous; but as for those in whose hearts is
perversity, they follow what is ambiguous, and do
crave for sedition, craving for (their own) inter-
pretation of it; but none know the interpretation
of it except God. But those who are well grounded ᾿
in knowledge say, ‘We believe in it; it is all from our
Lord; but none will remember save those who
possess minds.

‘O Lord! pervert not our hearts again when Thou
hast guided them, and grant us mercy from Thee, for
Thou art He who grants. O Lord! Thou shalt gather
together men unto the day wherein is no doubt.
Verily, God will not depart from His promise.’

Verily, those who misbelieve, their wealth shall
not help them, nor their children, against God at all ;
and they it is who are the fuel of the fire.

As was the wont of Pharaoh’s people, and those
before them, they said our signs were lies, and God
caught them up in their sins, for God is severe to
punish.

[10] Say to those who misbelieve, ‘Ye shall be
overcome and driven together to hell, an ill couch
will it be.

‘Ye have had a sign in the two parties who met;
one party fighting in the way of God, the other
misbelieving ; these saw twice the same number.
as themselves to the eye-sight*, for God aids

1 T.e. the fundamental part of it.
2 On the occasion of the battle of Bedr. See Introduction.

48 THE QUR'AN. ΠῚ, 11-19.

with His help those whom He pleases.’ Verily,
in that is a lesson for those who have perception.
Seemly unto men is a life of lusts, of women, and
children, and hoarded talents of gold and silver,
and of horses well-bred, and cattle, and tilth ;—that
is the provision for the life of this world; but God,
with Him is the best resort.

Say, ‘ But shall we tell you of a better thing than
this ?? For those who fear are gardens with their
Lord, beneath which rivers flow; they shall dwell
therein for aye, and pure wives and grace from
God; the Lord looks on His servants, who say,
‘Lord, we believe, pardon Thou our sins and keep us
from the torment of the fire,’ [15 }—upon the patient,
the truthful, the devout, and those who ask for
pardon at the dawn.

God bears witness that there is no god but He,
and the angels, and those possessed of knowledge
standing up for justice. There is no God but He,
the mighty, the wise.

Verily, (the true) religion in God's sight is Islam,
and those to whom the Book was given disagreed
not until after that there was given to them know-
ledge, through mutual envy. But whoso disbelieves
in God's signs, truly God is quick at reckoning up.

And if they would dispute with thee, then say, ‘I
turn my face with resignation unto God, and whoso
follows me.’

And say to those who have been given the Book,
unto the Gentiles!, ‘Are ye, too, resigned??’ and

1 The word also means ‘illiterate,’ and refers here to the Pagan
Arabs in Mohammed’s time. He seems to have borrowed the
expression from the Jews, ummfyfin having the same signification
as the Hebrew goyim. 3. See note, p. 15.

III, 19-27. THE CHAPTER OF IMRAN’S. FAMILY. 49

if they are resigned, then are they guided. But if
they turn their backs, then thou hast only to preach,
and God looks on his servants.

[20] Verily, those who disbelieve in God’s signs,
and kill the prophets without right, and kill those
from among men, who bid what is just,—to them
give the glad tidings of grievous woe! These are
they whose works are void in this world and the
next, and helpers have they none.

Did ye not see those who have been given a por-
tion of the Book? they were called unto the Book
of God to decide between them; and then a sect of
them turned their backs and turned away ;—that is
because they say the fire shall not touch us save
for a certain number of days. But that deceived
them in their religion which they had invented.
How will it be when we have gathered them to-
gether for a day whereof there is no doubt, when
each soul shall be paid what it has earned, and
they shall not be wronged ?

[25] Say, ‘O God, Lord of the kingdom! Thou
givest the kingdom to whomsoever Thou pleasest,
and strippest the kingdom from whomsoever Thou
pleasest; Thou honourest whom Thou pleasest, and
abasest whom Thou pleasest ; in Thy hand is good.
Verily, Thou art mighty over all. Thou dost turn
night to day, and dost turn day to night, and
dost bring forth the living from the dead, and dost
provide for whom Thou pleasest without taking
count.’

Those who believe shall not take misbelievers
for their patrons, rather than believers, and he who
does this has no part with God at all, unless,
indeed, ye fear some danger from them. But God

[6] E

Ξ0 THE QURAN. | Ill, 27-31.

bids you beware of Himself, for unto Him your
journey is.

Say, ‘If ye hide that which is in your breasts, or if
ye show it, God knows it: He knows what is in the
heavens and what is in the earth, for God is mighty
over all.’

The day that every soul shall find what it has
done of good present before it; and what it has done
of evil, it would fain that there were between itself
and that a wide interval. ‘God bids you beware of
Himself, but God is gentle with His servants.’

Say, ‘If ye would love God then follow me, and
God will love you and forgive you your sins, for
God is forgiving and merciful.’

Say, ‘Obey God and the Apostle; but if ye turn
your backs God loves not misbelievers.’

[30] Verily, God has chosen Adam, and Noah,
and Abraham’s people, and Imr4n’s! people above
the world,—a seed, of which one succeeds the
other, but God both hears and knows.

When Imrdan’s wife said, ‘Lord! I have vowed to
Thee what is within my womb, to be dedicated unto
Thee, receive it then from me. Verily, Thou dost
hear and know.’ And when she brought it forth
she said, ‘Verily, I have brought it forth a female’—
but God knew best what she brought forth; and
a male is not like a female—‘I have called her
Mary, and I seek a refuge in Thee for her and for
her seed from Satan the pelted 2’

1 Amram, who, according to the Mohammedans, was the father
of the Virgin Mary, (Miriam.) A confusion seems to have existed
in the mind of Mohammed between Miriam ‘the Virgin Mary,’
and Miriam the sister of Moses.

- * The Mohammedan superstition is that the devils listen at the

III, 32-39. THE CHAPTER OF IMRAN’S FAMILY. 51

And her Lord received her with a good reception,
and made her grow up with a good growth, and
Zachariah took care of her. Whenever Zachariah
entered the chamber to her he found beside her
a provision, and said, ‘O Mary, how hast thou this ?’
She said, ‘It is from God, for God provides for
whom He pleases without count.’ Therefore prayed
Zachariah to his Lord, and said, ‘Lord, grant me
from Thee a good seed. Verily, Thou hearest
prayer. And an angel cried out to him as he was
standing praying in the chamber (and said) that
‘God gives thee the glad tidings of John, to confirm
the Word from God,—of a chief and a chaste one,
and a prophet from amongst the righteous.’

[35] He said, ‘My Lord, how can there be to me
a boy when old age has reached me, and my wife is
barren?’ Said he, ‘Thus God does what He
pleaseth.’ He said, ‘My Lord, make for me a sign.’
He said, ‘ Thy sign is that thou shalt not speak to
_men for three days, save by gesture; but remember
thy Lord much, and celebrate His praises in the
evening and the morning.’

And when the angels said, ‘O Mary! verily, God
has chosen thee, and has purified thee, and has
chosen thee above the women of the world. O
Mary! be devout unto thy Lord, and adore and bow
down with those who bow. That is (one) of the
declarations of the unseen world which we reveal to

gate of heaven for scraps of the knowledge of futurity, and when
detected by the angels are pelted with shooting stars. The ex-
pression may also refer to the ceremony of ‘pelting the devil,’ as
performed by ‘Hagg pilgrims at Min&, in memory, it is said, of
Abraham’s having driven Iblis away with stones when tempted by
him to disobey God and refuse to sacrifice Isaac.

E 2

52 THE QuR’AN. ΠῚ, 39-44.

thee, though thou wert not by them when they
threw their lots! which of them should take care of
Mary, nor were ye by them when they did dispute.’

[40] When the angel said, ‘O Mary! verily, God
gives thee the glad tidings of a Word from Him;
his name shall be the Messiah Jesus the son of
Mary, regarded in this world and the next and of
those whose place is nigh to God. And he shall
speak to people in his cradle, and when grown up,
and shall be among the righteous.’ She said, ‘ Lord!
how can I have a-son, when man has not yet
touched me?’ He said, ‘Thus God creates what
He pleaseth. When He decrees a matter He only
says BE and it is; and He will teach him the Book,
and wisdom, and the law, and the gospel, and he
shall be a prophet to the people of Israel (saying),
that I have come to you, with a sign from God,
namely, that I will create for you out of clay as
though it were the form of a bird, and I will blow
thereon and it shall become a bird by God's per-
mission; and 1 will heal the blind from birth, and
lepers; and I will bring the dead to life by God’s
permission; and I will tell you what you eat and
what ye store up in your houses. Verily, in that is
a sign for you if ye be believers. And I will con-
firm what is before you of the law, and will surely
make lawful for you some of that which was pro-
hibited from you. I have come to you with a sign
from your Lord, so fear God and follow me, for

? The legend is, that the priests threw lots by casting arrows
into the river Jordan. The word used for arrows means simply
unfeathered and unpointed arrows, and is the same as that used
in the Arab game mAisar, referred to in page 32.

ΠῚ, 44-6:.. THE CHAPTER ΟΕ IMRAN’S FAMILY. 53

God is my Lord, and your Lord, so worship Him :—
this is the right path.’

[45] And when Jesus perceived their unbelief,
He said, ‘Who are my helpers for God ?’ Said the
apostles!, ‘We are God’s helpers. We believe in
God, so bear witness that we are resigned *. Lord,
we have believed in what Thou hast revealed, and
we have followed the Apostle, so write us down with
those which bear witness.’ But they (the Jews) were
crafty, and God was crafty, for God is the best of
crafty ones!

When God said, ‘O Jesus! I will make Thee die
and take Thee up again to me® and will clear thee
of those who misbelieve, and will make those who
follow thee above those who misbelieve, at the day
of judgment, then to me is your return. I will
decide between you concerning that wherein ye
disagree. And as for those who misbelieve, I will
punish them with grievous punishment in this world
and the next, and they shall have none to help them.’
[50] But as for those who believe and do what is
right, He will pay them their reward, for God loves
not the unjust.

That is what we recite to thee of the signs and
of the wise reminder‘. Verily, the likeness of Jesus

1 The Arabic expression is ‘Havarfyfin, which means ‘ fullers,’
and is explained by the commentators either as referring to their
‘trade’ or to their ‘sincerity and candour.’ The word is really
derived from an Ethiopic root signifying ‘to send.’

3 See note 1, page 15.

* The Mohammedans believe that it was an eidolon and not
Jesus himself who was crucified.

4 This word dhikr is used by Mohammedans for the recitation
of the Qur’4n, and is also applied to the religious celebrations of
the dervishes.

54 THE QUR'AN. ΠῚ, 51-61.

with God. is as the likeness of Adam. He created
him from earth, then He said to him BE, and he
was ;—the truth from thy Lord, so be thou not of
those who are in doubt. And whoso disputeth with
thee after what has come to thee of knowledge, say,
‘Come, let us call our sons and your sons, and our
women and your women, and ourselves and your-
selves: then we will imprecate and put God’s curse
on those who lie.’

[55] Verily, those are the true stories, and there
is no god but God, and, verily, God He is the
mighty, the wise; but if they turn back, God knows
the evildoers.

Say, ‘O ye people of the Book, come to a word
laid down plainly between us and you, that we will
not serve other than God, nor associate aught with
him, nor take each other for lords rather than God.’
But if they turn back then say, ‘ Bear witness that
we are resigned,’

O people of the Book, why do ye dispute about
Abraham, when the law and the gospel were not
revealed until after him? What! do ye not under-
stand? Here ye are, disputing about what ye have
some knowledge of; why then do ye dispute about
what ye have no knowledge of ? God knows and
ye know not.

[60] Abraham was not a Jew, nor yet a Christian,
but he was a ‘Hanif! resigned, and not of the
idolaters. Verily, the people most worthy of
Abraham are those who follow him and_ his
prophets, and those who belieéve;—God is the
patron of the believers.

1 See note 1, p. 19.

II, 62-59. THE CHAPTER OF IMRAN’S FAMILY. 55

A sect of the people of the Book would fain they
could lead you astray, but they only lead themselves
astray, and they do not perceive.

O people of the Book! why do ye disbelieve in
the signs of God, the while ye witness them? O
people of the Book! why do ye clothe-the truth
with falsehood and hide the truth the while ye
know? [65] A sect of the people of the Book
say, ‘Believe in what was revealed to those who
believed at the first appearance of the day, and
disbelieve it at the end thereof,’ —that (others) may
perchance go back (from their faith)'—‘do not
believe save one who followeth your religion.’

Say, ‘Verily, the (true) guidance is the guidance of
God, that one should be given like what ye are
given.” Or would they dispute with you before
your Lord, say, ‘Grace is in the hand of God, He
gives it to whom he pleases, for God both compre-
hends and knows. He specially favours with his
mercy whom he pleases, for God is Lord of mighty
grace.’

And of the people of the Book, there are some
of them who, if thou entrust them with a talent?
give it back to you; and some of them, if thou
entrust them with a dinar’, he will not give it
back to thee except so long as thou dost stand over
him. That is because they say, ‘We owe no duty

1 This is said to allude to some Jews who professed Islém in
the morning and recanted at night, saying that they had in the
meantime consulted their books and found nothing to confirm it,
hoping by this stratagem to raise doubts in the believers’ minds.

> A ‘talent, qin/4r, is used for any very large sum, a dinar
(‘denarius ’) was a gold coin worth about. 105. -

56 THE Qur’An, Ill, 69-75.

to the Gentiles;’ but they tell a lie against God,
the while they know.

[70] Yea, whoso fulfils his covenant and fears,—
verily, God loves those who fear. Those who sell
God’s covenant and their oaths for a little price,
these have no portion in the future life. God will
not speak to them, and will not look upon them on
the resurrection day, and will not purify them; but
for them is grievous woe.

And, verily, amongst them is a sect who twist
their tongues’ concerning the Book, that ye may
reckon it to be from the Book, but it is not from
the Book. They say, ‘It is from God,’ but it is not
from God, and they tell a lie against God, the while
they know.

It is not right for a man that God should give
him a Book, and judgment, and prophecy, and that
then he should say to men, ‘Be ye servants of mine
rather than of God;’ but be ye rather masters? of
teaching the Book and of what ye learn.

He does not bid you take the angels and the
prophets for your lords; shall He bid you mis-
believe again when you are once resigned ?

[75] And when God took the compact from the
prophets ‘(this is) surely what we have given you
of the Book and wisdom. Then shall come to you
the Apostle confirming what is with you. Ye must
believe in him and help him.’ He said, moreover,
‘Are ye resolved and have ye taken my compact
on that (condition) ?? They say, ‘We are resolved.’

1 Te. pervert it.
2 In the original Rabb&ntyfn, an expression identical with
Rabboni, cf. John xx, 16.

III, 75-88. THE CHAPTER OF IMRAN’S FAMILY. 57

He said, ‘Then bear witness, for I am witness with
you; but he who turns back after that, these are
sinners !.’

What is it other than God’s religion that they
crave? when to Him is resigned whosoever is in
the heavens and the earth, will he or nill he, and
to him shall they return!

Say, ‘We believe in God, and what has been re-
vealed to thee, and what was revealed to Abraham,
and Ishmael, and Isaac, and Jacob, and the tribes,
and what was given to Moses, and Jesus, and the
prophets from their Lord,—we will make no distinc-
tion between any of them,—and we are unto Him
resigned. Whosoever craves other than Islam for
a religion, it shall surely not be accepted from him,
and he shall, in the next world, be of those who
lose.’

[80] How shall God guide people who have
disbelieved after believing and bearing witness that
the Apostle is true, and after there come to them
manifest signs? God guides the unjust folk.

These, their reward is, that on them is the curse
of God, and of the angels, and of men together ; they
shall dwell therein for aye—the torment shall not be
alleviated from them, nor shall they be respited ;
save those who repent after that, and act aright, for
verily, God is forgiving and merciful.

Verily, those who misbelieve after believing, and
then increase in misbelief, their repentance shall not
be accepted ; these are those who err.

[85] Verily, those who misbelieve and die in mis-

1 The legend, borrowed from Talmudic sources, is that God
assembled all past, present, and future prophets on Mount Sinai
and entercd into the compact mentioned in the text.

58 THE QuR’AN, ΠῚ, 85-96.

belief, there shall not be accepted from any one of
them the earth-full of gold, though he should give
it as a ransom. For them is grievous woe, and
helpers have they none.

Ye cannot attain to righteousness until ye expend
in alms of what ye love. But what ye expend in
alms, that God knows.

All food was lawful to the children of Israel save
what Israel made unlawful to himself before that
the law was revealed. Say, ‘Bring the law and
recite it, if ye speak the truth.’ But whoso forges
against God a lie, after that, they are the unjust.
Say, ‘God speaks the truth, then follow the faith of
Abraham, a ‘hanif, who was not of the idolaters.’

[90] Verily, the first House founded for men was
surely that at Bekkah', for a blessing and a guid-
ance to the worlds. Therein are manifest signs,—
Abraham’s station, and whosoever enters in is safe.
There is due to God from man a pilgrimage unto
the House, for whosoever can find his way there.
But whoso misbelieves—God is independent of the
worlds,

Say, ‘O people of the Book! why do ye mis-
believe in God’s signs, while God is witness of what
ye do?’

Say, ‘O people of the Book! why do ye turn
from the way of God him who believes, craving to
make it crooked, while ye are witnesses? But God
is not careless of what ye do.’

[95] O ye who believe! if ye obey the sect of those
to whom the Book was brought, they will turn you,
after your faith, to unbelievers again, How can ye

} Another name of Mecca.

III, 96-108. THE CHAPTER OF IMRAN’S FAMILY, 59

misbelieve while unto you are recited the signs of
God, and among you is His Apostle? But whoso
takes tight hold on God, he is guided into the right
way.

O ye who believe! fear God with the fear that He
deserves, and die not save ye be resigned.

Take tight hold of God’s rope altogether, and do
not part in sects ; but remember the favours of God
towards you, when ye were enemies and He made
friendship between your hearts, and on the morrow
ye were, by His favour, brothers. Ye were on the
edge of a pit of fire, but he rescued you therefrom},
Thus does God show to you His signs, perchance
ye may be guided; [100] and that there may be of
you a nation who shall invite to good, and bid what
is reasonable, and forbid what is wrong; these are
the prosperous.

Be not like those who parted in sects and dis-
agreed after there came to them manifest signs ; for
them is mighty woe, on the day when faces shall be
whitened and faces shall be blackened. As for those
whose faces are blackened,—‘ Did ye misbelieve
after your faith, then taste the torment for your mis-
belief!’ But as for those whose faces are whitened,
they are in God's mercy, and they shall dwell therein
for aye.

These are the signs of God. We recite them to
you in truth, for God desires not wrong unto the
worlds.

[105] God’s is what is in the heavens and what
is in the earth, and unto God affairs return.

1 Alluding to an occasion in which the ancient rivalry between
the two tribes of ΕἸ Aus and El ‘Hazrag, which had been recon-
ciled by Islam, was on the point of breaking out again.

‘

60 THE QuR’AN. ΠῚ, 106-113.

Ye were the best of nations brought forth unto
man. Ye bid what is reasonable, and forbid what is
wrong, believing in God. Had the people of the
Book believed, it would have been better for them.
There are believers among them, though most of
them are sinners.

They shall surely not harm you save a hurt ?; and
if they fight you, they shall show you their backs,
then they shall not be helped.

They are smitten with abasement wherever they
be found, save for the rope of God and the rope of
man?; and they draw on themselves wrath from
God. They are smitten, too, with poverty; that is
because they did disbelieve in God’s signs, and kill
the prophets undeservedly. That is because they
did rebel and did transgress.

They are not all alike. Of the people of the
Book there is a nation upright, reciting God’s signs
throughout the night, as they adore the while.
[110] They believe in God, and in the last day, and
bid what is reasonable, and forbid what is wrong,
and vie in charity; these are among the righteous.

What ye do of good surely God will not deny, for
God knows those who fear.

Verily, those who misbelieve, their wealth is of no
service to them, nor their children either, against
God; they are the fellows of the Fire, and they shall
dwell therein for aye.

The likeness of what they expend in this life of
the world, is as the likeness of wind wherein is a

1 1, 6. only a slight hurt.

3 That is, unless they enter into either the spiritual or ἜΝ
dominion of Islam, by professing the Mohammedan creed, or by
paying a tribute.

ΠῚ, 113-120. THE CHAPTER OF IMRAN’S FAMILY. 61

cold blast that falls upon a people’s tilth who
have wronged themselves and destroys it. It is
not God who wrongs them, but it is themselves
they wrong.

O ye who believe! take not to intimacy with
others than yourselves; they will not fail to spoil
you ; they would fain ye came to trouble,—hatred is
shown by their mouths; but what their breasts con-
ceal is greater still. We have made manifest to you
our signs, did ye but understand.

[115] Ye it is who love them, but they love not
you ; and ye believe in the Book, all of it. But when
they meet you they say, ‘We believe ;’ and when
they go aside they bite their finger tips at you
through rage. Say, ‘Die in your rage, for God
doth know the nature of men’s breasts.’

If good luck touch you it is bad for them, but if
bad luck befal you they rejoice therein ; yet if ye are
patient and fear, their tricks shall not harm you, for
what they do God comprehends.

When thou didst set forth early? from thy people
to settle for the believers a camp to fight ;—but God
both hears and knows ;—when two companies of you
were on the point of showing cowardice ; but God
was their guardian, for on God surely the believers
do rely, Why! God gave you victory at Bedr when
ye were in a poor way; fear God, then, haply ye
may give thanks. [120] When thou didst say unto
the believers, ‘Is it not enough for you that your
Lord assists you with three thousand of the angels

1 This refers to the battle of Ohod, when Mohammed ex-
perienced a severe check, and lost two teeth by a shot from an
arrow.

62 THE QuR’AN. ΠῚ, 121-131.

sent down from on high? Yea, if ye are patient and
fear God, and they come upon you on a sudden,
now, your Lord will assist you with five thousand of
His angels, (angels) of mark. God only made this as
glad tidings for you to comfort your hearts withal,—
for victory is but from God, the mighty, the wise;
—to cut off the flank of those who misbelieve, or
make them downcast, that they may retire dis-
appointed.’

Thou hast nothing to do with the affair at all,
whether He turn towards them again or punish
them ; for, verily, they are unjust.

God’s is what is in the heavens and in the earth.
He forgives whom He pleases, and punishes whom
He pleases; for God is forgiving and merciful.

[125] O ye who believe! devour not usury doubly
doubled, but fear God, perchance ye may be pros-
perous; fear the fire which is prepared for the un-
believers, and obey God and His Apostle, perchance
ye may get mercy. And vie with one another
for pardon from your Lord, and for Paradise, the
breadth of which is as the heaven and the earth,
prepared for those who fear ;—for those who expend
in-alms, in prosperity and adversity, for those who
repress their rage, and those who pardon men ; God
loves the kind. Those who when they do a crime,
or wrong themselves, remember God, and ask for-
giveness for their sins,—and who forgives sins save
God?—and do not persevere in what they did, the
while they know ;—{130} these have their reward :
—pardon from their Lord, and gardens beneath
which rivers flow, dwelling therein for aye; for
pleasant is the hire of those who act like this.

Incidents have passed before your time, go on

Ill, 131-141. THE CHAPTER OF IMRAN’S FAMILY, 63

then in the earth, and see what was the end of those
who called (the prophets) liars.
This is an explanation unto men, and a guidance

and a warning unto those who fear. Do not give .

way nor grieve, for ye shall have the upper hand if
ye but be believers.

If a sore touch you, a sore like it has touched
people: these are days? which we make to alternate
amongst mankind that God may know who it is that
believe, and may take from you witnesses 2, for God
loves not the unjust; [135] and that God may assay
those who believe, and blot out the misbelievers.
Do ye think that ye can enter Paradise and God not
know those of you who have fought well, or know
the patient? Why, ye longed for death before ye
met it! Now ye have looked upon it and ye halt!

Mohammed is but an apostle; apostles have
passed away before his time; what if he die or
is killed, will ye retreat upon your heels? He
who retreats upon his heels does no harm to God
at all; but God will recompense the thankful. It is
not for any soul to die, save by God’s permission
written down for an appointed time; but he who
wishes for the reward of this world we will give him
of it, and he who wishes for the reward of the future
we will give him of it, and we will recompense the
grateful.

[140] How many prophets have myriads fought
against! yet they did not give way at what befel
them in God’s way! Nor were they weak, nor did
they demean themselves :—God loves the patient.
And their word was only to say, ‘Lord, forgive us

Δ Or ‘ battles.’ 5. Or ‘martyrs.’

64 THE QUR'AN. I, 141-148.

our sins and our extravagance in our affairs; and
make firm our footing, and help us against the mis-
believing folk!’ and God gave them the reward of
this world, and good reward for the future too, for
God doth love the kind.

O ye who believe! if ye obey those who mis-
believe, they will turn you back upon your heels,
and ye will retreat the losers. Nay, God is your
Lord, He is the best of helpers. We will throw
dread into the hearts of those who misbelieve, for
_ that they associate that with God which He has sent
down no power for; but their resort is fire, and. evil
is the resort of the unjust.

[145] God has truly kept His promise, when ye
knocked them senseless by His permission, until ye
showed cowardice, and wrangled, and rebelled, after
he had shown you what ye loved. Amongst you
are those who love this world, and amongst you are
those who love the next. Then He turned you
away from them to try you; but He has pardoned
you, for God is Lord of grace unto believers,—when
ye went up and looked not round upon any one,
although the Apostle was calling you from your rear.
Therefore did God reward you with trouble on
trouble that ye should not grieve after what ye had
missed', nor for what befel you, for God is well
aware of what ye do. Then He sent down upon you
after trouble safety,—drowsiness creeping over one
company of you, and one company of you getting
anxious about themselves, suspecting about God
other than the truth, with the suspicion of the
ignorant *, and saying, ‘Have we any chance in

1 Plunder.
* This word is always used for the pagan Arabs.

III, 148-84. THE CHAPTER ΟΕ IMRAN’S FAMILY. 65

the affair?’ Say, ‘Verily, the affair is God's.’
They conceal in themselves what they will not
show to thee, and say, ‘If we had any chance in
the affair we should not be killed here.’ Say, ‘If ye
were in your houses, surely those against whom
slaughter was written down, would have gone forth
to fight even to where they are lying now; that God
may try what is in your breasts and assay what is in
your hearts, for God doth know the nature of men’s
breasts.’

Verily, those of you who turned your backs on
that day when the two armies met, it was but Satan
who made them slip for something they had earned.
But God has now pardoned them; verily, God is
forgiving and clement.

[150] O ye who believe! be not like those who
misbelieve, and say unto their brethren when they
knock about in the earth, or are upon a raid, ‘Had
they but been at home, they had not died and had
not been killed.’ It was that God might make a
sighing in their hearts, for God gives life and death ;
and God on what ye do doth look.

And if, indeed, ye be killed in God's way or die,
surely forgiveness from God and mercy is better
than what ye gather ; and if ye die or Le killed it is
to God ye shall be assembled. It was by a sort of
mercy from God thou didst deal gently with them,
for hadst thou been rough and rude of heart they
had dispersed from around thee. But pardon them,
and ask forgiveness for them, and take counsel with
them in the affair. As for what thou hast resolved,
rely upon God; verily, God loves those who do
rely. If God help you, there is none can over-
come you; but if He leave you in the lurch, who is

[6] Ε

66 THE QuR’AN. IIL, 154-162.

there can help you after Him? Upon God then let
believers rely.

[155] It is not for the prophet to cheat; and he
who cheats shall bring what he has cheated on the
resurrection day. Then shall each soul be paid
what it has earned, and they shall not be wronged.
Is he who follows the pleasure of God, like him who
has drawn on himself anger from God, whose resort
is hell? An evil journey shall it be! These are
degrees with God, and God sees what ye do.

God was surely very gracious to the believers,
when He sent amongst them an apostle from them-
selves, to recite to them His signs, and purify them,
and teach them the Book and wisdom, although they
surely were before his time in manifest error. Or
when an accident befals you, and ye have fallen
on twice as much, ye say, ‘How is this!?’ Say, ‘It is
from yourselves. Verily, God is mighty over all.’

[160] And what befel you the day when the two
armies met, it was by God's permission; that He
might know the believers, and might know those
who behaved hypocritically; for it was said to them,
‘Come, fight in God’s way, or ‘ repel (the foe);’ they
said, ‘If we knew how to fight we would surely
follow you.’ They were that day far nigher unto
misbelief than they were to faith, They say with
their mouths what is not in their hearts, but God
doth know best what they hid. Those who said of
their brethren, whilst they themselves stayed at
home, ‘ Had they obeyed us they would not have

1 He means that the loss at Ohod was more than counter-
balanced by their previous success at Bedr. For an account of
these engagements see Introduction.

II, 162-144. THE CHAPTER OF IMRAN’S FAMILY. 67

been killed.’ Say, ‘Ward off from yourselves death,
if ye do speak the truth.’

Count not those who are killed in the way of God
as dead, but living with their Lord ;—provided for,
rejoicing in what God has brought them of His grace,
and being glad for those who have not reached them
yet,—those left behind them; there is no fear for
them, and they shall not be grieved; [165] glad at
favour from God and grace, and that God wasteth
not the hire of the believers. Whoso answered to
the call of God and of His prophet after sorrow had
befallen them, for those, if they do good and fear
God, is a mighty hire. To whom when men said,
‘Verily, men have gathered round you, fear then
them,’ it only increased their faith, and they said,
‘God is enough for us, a good guardian is He.’
Then they retired in favour from God and grace;
no evil touched them ; they followed the pleasure of
God, and God is Lord of mighty grace.

It is only that Satan who frightens his friends..
Do not ye fear them, but fear me, if ye be believers.

[170] Let them not grieve thee who vie with each
other in misbelief. Verily, they cannot hurt God
at all. God wills not to make for them a portion
in the future life ; but for them is mighty woe.

Verily, those who purchase misbelief for faith,
they do not hurt God at all, and for them is grievous
woe.

Let not those who misbelieve reckon that our
letting them range is good for themselves. We only
let them have their range that they may increase in
sin. And for them is shameful woe. God would not
leave believers in the state which ye are in, until He
discerns the vile from the good. And God would not

F 2

68 THE QUR’AN, IIL, 174-180.

inform you of the unseen, but God chooses of His
apostles whom He pleases. Wherefore believe ye
in God and His Apostle ; and if ye believe and fear,
for you is mighty hire.

[175] And let not those who are niggard of what
God has given them of His grace, count that it
is best for them ;—nay, it is worse for them. What
they have been niggard of shall be a collar round
their necks upon the resurrection day. And God’s
is the heritage of the heavens and the earth, and
God of what ye do is well aware.

God heard the speech of those who said, ‘ Verily,
God is poor! and we are rich.’ We will write down
what they said, and how they killed the prophets
undeservedly, and say, ‘Taste ye the torment of
burning ;’ this shall they suffer for what their hands
have sent .on before ;—for, verily, God is no unjust
one to His servants,—who say, ‘Verily, God has
covenanted with us that we should not believe in
an apostle until he gives us a sacrifice which fire
devours ®.’

[180] Say, ‘There have come to you apostles be-
fore me with manifest signs, and with what ye talk

1 Mohammed, in his message to the Jewish tribe of Kainfka,
used the words of the Qur’4n, and bade them ‘lend to God at
good interest,’ when Phineas Ibn Azfra mockingly said, ‘ Surely,
God is poor since they try to borrow for him!’ | Whereupon
Abu Bekr, who had brought the letter, smote him on the face and
said, that, but for the truce between them, he. would have smitten
off his head. On complaint being made of this conduct to Mo-
hammed the above verse was revealed.

3 The commentators say that the Jewish Rabbis demanded of
Mohammed this proof of his prophetic mission, having regard,
probably, to the contest between Elijah and the priests of Baal on
Mount Carmel,

ΠῚ, 180-188. THE CHAPTER ΟΕ IMRAN’S FAMILY. 69

about; why then did ye kill them, if ye speak
the truth ?’

And if they did call thee a liar, apostles before
thee have been called liars too, who came with
manifest signs, and with scriptures, and with the
illuminating Book.

Every soul must taste of death; and ye shall
only be paid your hire upon the resurrection day.
But he who is forced away from the fire and brought
into Paradise is indeed happy; but the life of this
world is but a possession of deceit. Ye shall surely
be tried in your wealth, and in your persons, and ye
shall surely hear from those who have had the Book
brought them before you, and from those who asso-
ciate others with God, much harm. But if ye be
patient and fear,—verily, that is one of the deter-
mined affairs.

When God took the compact from those who
have had the Book brought them that ‘Ye shall of a
surety manifest it unto men, and not hide it,’ they
cast it behind their backs, and bought therewith a
little price—but evil is what they buy.

[185] Count not that those who rejoice in what
they have produced, and love to be praised for what
they have not done,—think not that they are in
safety from woe,—for them is grievous woe!

God’s is the kingdom of the heavens and the
earth, and God is mighty over all!

Verily, in the creation of the heavens and the
earth, and in the succession of night and day,
are signs to those possessed of minds; who re-
member God standing and sitting or lying on
their sides, and reflect on the creation of the
heavens and the earth. ‘O Lord! thou hast not

70 THE QUR'AN. ΠῚ, 188-198.

created this in vain. We celebrate Thy praise; then
keep us from the torment of the fire! Lord! verily,
whomsoever Thou hast made to enter the fire, Thou
hast disgraced him; and the unjust shall have none
to help them.

[190] ‘Lord! verily, we heard a crier calling to the
faith, “ Believe in your Lord,” and we did believe.
Lord! forgive us our sins and cover our offences,
and let us die with the righteous. Lord! and bring
us what Thou hast promised us by Thy apostles,
and disgrace us not upon the resurrection day; for,
verily, Thou dost not break Thy promises!’ And
the Lord shall answer them, ‘I waste not the works
of a worker amongst you, be it male or female,—one
of you is from the other}.

‘Those who fled, and were turned out of their
houses, and were harmed in my way, and who fought
and were killed, I will cover their offences, and
I will make them enter into gardens beneath which
rivers flow.’ [195] A reward from God; for God,
with Him are the best of rewards.

Let it not deceive you that those who misbelieve
go to and fro in the earth. It is a slight possession,
and then their resort is Hell; an evil couch shall it be.
But those who fear their Lord, for them are gardens
beneath which rivers flow, and they shall dwell
therein for aye,—an entertainment from God; and
that which is with God is best for the righteous.

Verily, of the people of the Book are some who
do believe in God, and in what has been revealed to

1 This passage was revealed in answer to the objection of Umm
Salm4, one of Mohammed’s wives, when the women who fled with
him were not mentioned as well as the men in the promised re-
ward of the future life.

III, r98—IV, 3. THE CHAPTER OF WOMEN. 71

you, and what was revealed to them, humbling
themselves before God, and selling not the signs
of God for a little price. These shall have their
reward with their Lord; verily, God is quick at
reckoning up.

[200] O ye who believe be patient and vie in
being patient?, and be on the alert, and fear God,
that haply ye may prosper.

Tue CHAPTER OF WoMEN.

(IV. Medinah.)

In the name of the merciful and compassionate
God.

O ye folk! fear your Lord, who created you from
one soul, and created therefrom its mate, and diffused
from them twain many men and women. And fear
God, in whose name ye beg of one another, and the
wombs ; verily, God over you doth watch 3.

And give unto the orphans their property, and
give them not the vile in exchange for the good,
and devour not their property to your own property;
verily, that were a great sin. But if ye fear that ye
cannot do justice between orphans, then marry what
seems good to you of women, by twos, or threes,
or fours; and if ye fear that ye cannot be equitable,
then only one, or what your right hands possess ὃ,
That keeps you nearer to not being partial.

And give women their dowries freely; and if they

1 That is, with their enemies.

3 That is, fear God, and pay respect to your mother and
wives,

5 That is, female slaves.

72 THE QuR’AN. IV, 3-11.

are good enough to remit any of it of themselves,
then devour it with good digestion and appetite 1.

But do not give up to fools? their property which
God has made you to stand by; but maintain them
from it, and clothe them, and speak to them with a
reasonable speech. [5] Prove orphans until they
reach a marriageable age, and if ye perceive in them
right management, then hand over to them their
property, and do not devour it extravagantly in
anticipation of their growing up. And he who is
rich, let him abstain; but he who is poor, let
him devour in reason, and when ye hand over
to them their property, then take witnesses against
them; but God sufficeth for taking account.

Men should have a portion of what their parents
and kindred leave, and women should have a portion
of what their parents and kindred leave, whether it
be little or much, a determined portion. And when
the next of kin and the orphans and the poor
are present at the division, then maintain them
out of it, and speak to them a reasonable speech.
[το] And let these fear lest they leave behind them
a weak seed, for whom they would be afraid; and
let them fear God, and speak a straightforward
speech. Verily, those who devour the property
of orphans unjustly, only devour into their bellies
fire, and they shall broil in flames.

1 The Arabic idiom for the enjoyment of property being to eat
it up, Mohammed here gives the men permission to enjoy such por-
tion of their wives’ dowries as the latter might be pleased to remit,
and adds, with a sort of humour, the colloquial expression used by
the Arabs when any one is eating. The sentence might be para-
phrased ‘and if they are kind enough to remit any portion of it of
their own accord, then enjoy it, and much good may it do you!’

To idiots or persons of weak intellect.

IV, 11-16. THE CHAPTER OF WOMEN. 73

God instructs you concerning your children; for a
male the like of the portion of two females, and if
there be women above two, then let them have two-
thirds of what (the deceased) leaves; and if there be
but one, then let her have a half; and as to the
parents, to each of them a sixth of what he leaves, if
he has a son; but if he have no son, and his parents
inherit, then let his mother have a third, and if he
have brethren, let his mother have a sixth after pay-
ment of the bequest he bequeaths and of his debt.

Your parents or your children, ye know not which
of them is nearest to you in usefulness :—an or-
dinance this from God; verily, God is knowing
and wise! And ye shall have half of what your
wives leave, if they have no son; but if they have a
son, then ye shall have a fourth of what they leave,
after payment of the bequests they bequeath or of
their debts. And they shall have a fourth of what
ye leave, if ye have no son; but if ye have a son,
then let them have an eighth of what ye leave, after
payment of the bequest ye bequeath and of your
debts.

[15] And if the man’s or the woman’s (property)
be inherited by a kinsman who is neither parent nor.
child?, and he have a brother or sister, then let each
of these two have a sixth; but if they are more than
that, let them share in a third after payment of the
bequest he bequeaths and of his debts, without
prejudice*,—an ordinance this from God, and God
is knowing and clement!

1 The word in the original is that always used to express this
relationship.
53.1.6. to the heirs.

74 THE QuR’AN. IV, 17-23.

These be God’s bounds, and whoso obeys God
and the Apostle He will make him enter into gar-
dens beneath which rivers flow, and they shall dwell
therein for aye ;—that is the mighty happiness.

But whoso rebels against God and His Apostle,
and transgresses His bounds, He will make him
enter into fire, and dwell therein for aye; and for
him is shameful woe.

Against those of your women who commit
adultery, call witnesses four in number from among
yourselves ; and if these bear witness, then keep the
women in houses ! until death release them, or God
shall make for them a way.

[20] And if two of you commit it, then hurt
them both’; but if they turn again and amend,
leave them alone, verily, God is easily turned, com-
passionate.

God is only bound to turn again towards those
who do evil through ignorance and then turn again.
Surely, these will God turn again to, for God is
knowing, wise. His turning again is not for those
who do evil, until, when death comes before one of
them, he says, ‘Now I turn again;’ nor yet for those
who die in misbelief. For such as these have we
prepared a grievous woe.

O ye who believe! it is not lawful for you to
inherit women’s estates against their will; nor to

1 Women taken in adultery or fornication were at the beginning
of Isl4m literally immured.

3 The commentators are not agreed as to the nature of the
offence here referred to. The text, however, speaks of two of the
masculine gender. The punishment to be inflicted is also the
subject of dispute, the original merely saying, as I have translated
it, ‘hurt them.’ :

ΙΝ, 23-28. THE CHAPTER OF WOMEN. 75

hinder them!, that ye may go off with part of what
ye brought them, unless they commit fornication
manifestly; but associate with them in reason, for if
ye are averse from them, it may be that ye are averse
from something wherein God has put much good
for you. .

But if ye wish to exchange one wife for another,
and have given one of them a talent”, then take not
from it anything. What! would you take it for
a calumny and a manifest crime δ Ὁ

[25] How can ye take it when one of you has
gone in unto the other, and they have taken from
you a rigid compact ?

And do not marry women your fathers married,—
except bygones,—for it is abominable and hateful,
and an evil way; unlawful for you are your mothers,
and your daughters, and your sisters, and your
paternal aunts and maternal aunts, and your brother’s
daughters, and your sister’s daughters, and your
foster mothers, and your foster sisters, and your
wives’ mothers, and your step daughters who are
your wards, born of your wives to whom ye have
gone in; but if ye have not gone in unto them, then
it is no crime in you; and the lawful spouses of your
sons from your own loins, and that ye form a con-
nexion between two sisters,—except bygones, —
verily, God is forgiving, merciful; and married
women, save such as your right hands possess,—
God's Book against you!—but lawful for you is

1 That is, from marrying again. ΄

3 That is, a large dowry.

5. This question is ironical, and intended as a warning against
bringing a false accusation of infidelity against a wife for the sake
of keeping her dowry when divorced.

76 THE QuR’AN, IV, 28-35.

all besides this, for you to seek them with your
wealth, marrying them and not fornicating; but
such of them as ye have enjoyed, give them their
hire as a lawful due; for there is no crime in you
about what ye agree between you after such lawful
due, verily, God is knowing and wise.

But whosoever of you cannot go the length of
marrying marriageable women who believe, then
take of what your right hands possess, of your
maidens who believe ;—though God knows best
about your faith, Ye come one from the other ;
then marry them with the permission of their
people, and give them their hire in reason, they
being chaste and not fornicating, and not receivers
of paramours.

[30] But when they are married, if they commit
fornication, then inflict upon them half the penalty
for married women ; that is for whomsoever of you
fears wrong ; but that ye should have patience is
better for you, and God is forgiving and merciful.

God wishes to explain to you and to guide you
into the ordinances of those who were before you,
and to turn towards you, for God is knowing, wise.
God wishes to turn towards you, but those who
follow their lusts wish that ye should swerve with a
mighty swerving! God wishes to make it light
for you, for man was created weak.

O ye who believe! devour not your property
amongst yourselves vainly, unless it be a mer-
chandise by mutual consent. And do not kill your-
selves; verily, God 15 compassionate unto you.

But whoso does that maliciously and unjustly, we
will broil him with fire; for that is easy with God.

[35] If ye avoid great sins from which ye are for-

1V, 35-40. THE CHAPTER OF WOMEN. 77

bidden, we will cover your offences and make you
enter with a noble entrance.

And do not covet that by which God has preferred
one of you over another. The men shall have a
portion of what they earn, and the women a portion
of what they earn; ask God for His grace, verily,
God knows all.

To every one have we appointed kinsfolk as heirs
of what parents and relatives and those with whom
ye have joined right hands leave; so give them their
portion, for, verily, God is over all a witness.

Men stand superior to women in that God hath
preferred some of them over others, and in that they
expend of their wealth: and the virtuous women,
devoted, careful (in their husbands) absence, as God
has cared for them. But those whose perverseness
ye fear, admonish them and remove them into bed-
chambers and beat them; but if they submit to you,
then do not seek a way against them; verily, God is
high and great.

And if ye fear a breach between the two’, then
send a judge from his people and a judge from her
people. If they wish for reconciliation, God will
arrange between them; verily, God is knowing and
aware. ;

[40] And serve God, and do not associate aught
with Him; and to your parents show kindness, and
to kindred, and orphans, and the poor, and the
neighbour who is akin, and the neighbour who is a
stranger, and the companion who is strange, and the
son of the road, and what your right hands possess ?,
verily, God loves not him who is proud and boastful ;

1 Man and wife. 2 Τ 6. slaves.

78 THE QUR'AN. IV, 41-47.

who are miserly and bid men be miserly too, and who
hide what God has given them of His grace ;—
but we have prepared for the misbelievers shame-
ful woe.

And those who expend their wealth in alms
for appearance sake before men, and who believe not
in God nor in the last day;—but whosoever has
Satan for his mate, an evil mate has he.

What harm would it do them if they believed
in God and in the last day, and expended in alms
of what God has provided them with? but God
knows about them.

Verily, God would not wrong by the weight of an
atom ; and if it’s! a good work, He will double it
and bring from Himself a mighty hire.

[45] How then when we bring from every nation
a witness, and bring thee as a witness against these
on the day when those who misbelieve and rebel
against the Apostle would fain that the earth were
levelled with them? but they cannot hide the news
from God.

O ye who believe! approach not prayer while ye
are drunk, until ye well know what ye say; nor yet
while polluted,—unless ye be passing by the way,—
until ye have washed yourselves. But if ye are sick,
or on a journey, or one of you come from the privy,
or if ye have touched a woman, and ye cannot find
water, then use good surface sand and wipe your
faces and your hands therewith ; verily, God pardons
and forgives.

Do ye not see those who have oe given a
portion of the Book? they buy error, and they

1 The abbreviated form taku (for takun) is used in the Arabic.

IV, 47-54. THE CHAPTER OF WOMEN. 79

wish that ye may err from the way! But God knows
best who your enemies are, and God suffices as a
patron, and sufficient is God as a help.

And those who are Jews, and those who pervert
the words from their places, and say, ‘We hear but
we rebel, and do thou listen without hearing,’ and
(who say) ‘ra’hin4}, distorting it with their tongues
and taunting about religion. But had they said,
‘We hear and we obey, so listen and look upon us,’
it would have been better for them and more up-
right ;—but may God curse them in their misbelief,
for they will not believe except a few.

[50] O ye who have been given the Book! believe
in what we have revealed, confirming what ye had
before ; ere we deface your faces and turn them into
hinder parts, or curse you as we cursed the fellows
of the Sabbath ? when God’s command was done.

Verily, God pardons not associating aught with
Him, but He pardons anything short of that to
whomsoever He pleases; but he who associates
aught with God, he hath devised a mighty sin.

Do ye not see those who purify themselves? nay,
God purifies whom He will, and they shall not be
wronged a straw ὃ.

Behold, how they devise against God a lie, and
that is manifest sin enough.

Do ye not see those to whom a portion of the
Book has been given? They believe in Gibt* and
Taghtt!, and they say of those who misbelieve,

See note 3, p. 14.

* See Chapter II, verse 61.

5 The word in the original means a fibre in the cleft of a date
stone, or the rush wick of a candle.

4 Idols of the ancient Arabs; see p. 40.

80 THE QUR'AN. IV, 54-63.

‘These are better guided in the way than those who be-
lieve. [55] These are those whom God has cursed,
and whom God has cursed no helper shall he find.

Shall they have a portion of the kingdom? Why
even then they would not give to men a jot}.

Do they envy man for what God has given of His
grace? We have given to Abraham’s people the
Book and wisdom, and we have given them a
mighty kingdom. And of them are some who
believe therein, and of them are some who turn
from it, but Hell is flaming enough for them.

Verily, those who disbelieve in our signs, we will
broil them with fire; whenever their skins are well
done, then we will change them for other skins, that
they may taste the torment. Verily, God is glorious
and wise.

[60] But those who believe and do aright, we will
make them enter gardens beneath which rivers flow,
and they shall dwell therein for ever and aye, for
them therein are pure wives, and we will make them
enter into a shady shade. Verily, God bids you pay
your trusts to their owners, and when ye judge
between men to judge with justice. Verily, God,
excellent is what He admonishes you with; verily,
God both hears and sees.

O ye who believe! obey God, and obey the
Apostle and those in authority amongst you; and
if ye quarrel about anything, refer to God and the
Apostle, if ye believe in God and the last day; that is
better and fairer as a settlement.

Do ye not see those who pretend that they believe
in what has been revealed to them, and what was

1 Literally, a dent or cleft in a date stone.

IV, 63-71. THE CHAPTER OF WOMEN. 81

revealed before thee ; they wish to refer their judg-
ment to 7aghit!, but they are bidden to disbelieve
therein, and Satan wishes to lead them into a remote
error. And when it is said to them, ‘Come round to
‘what God has sent down and unto the Apostle,’ thou
seest the hypocrites turning from thee, turning away.

[65] How then when there befalls them a mis-
chance through what their hands have sent on before?
then will they come to you, and swear by God, ‘ We
meant naught but good and concord.’ These, God
knows what is in their hearts. Turn thou away from
them and admonish them, and speak to them into
- their souls with a searching word.

We have never sent an apostle save that he
should be obeyed by the permission of God; and
if they, when they have wronged themselves, come to
thee and ask pardon of God, and the Apostle asks
pardon for them, then they will find God easy to
be turned, compassionate.

But no! by thy Lord! they will not believe, until
they have made thee judge of what they differ
on; then they will not find in themselves aught to
hinder what thou hast decreed, and they will submit
with submission. But had we prescribed for them,
‘Kill yourselves, or go ye forth out of your houses,’
they would not have done it, save only a few of
them ; but had they done what they are admonished,
then it would have been better for them, and a more
firm assurance.

[70] And then we would surely have brought
them from ourselves a mighty hire, and would have
guided them into a right path.

Whoso obeys God and the Apostle, these are

1 See note 2, p. 40.
[6] G

82 THE QuR’AN. IV, 71-79.

with those God has been pleased with, of prophets
and confessors and martyrs and the righteous ;—a
fair company are they.

That is grace from God, and God knows well
enough.

O ye who believe! take your precautions and
sally in detachments or altogether. Verily, there is
of you who tarries behind, and, if a mischance befalls
you, says, ‘God has been gracious to me, since I
am not with them a martyr.’

[75] But if there befalls you grace from God, he
would say—as though there were no friendship
between you and him—‘ O would that I had been
with thee to attain this mighty happiness!’ Let those
then fight in God’s way who sell this life of the
world for the next; and whoso fights in God’s way,
then, be he killed or be he victorious, we will give
him a mighty hire.

What ails you that ye do not fight in God's way,
and for the weak men and women and children, who
say, ‘Lord, bring us out of this town! of oppressive
folk, and make for us from Thee a patron, and make
for us from Thee a help ῥ᾽

Those who believe fight in the way of God; and
those who disbelieve fight in the way of Zaghit ;
fight ye then against the friends of Satan, verily,
Satan’s tricks are weak.

Do ye not see those to whom it is said, ‘ Restrain
your hands, and be steadfast in prayer and give alms;’
and when it is prescribed for them to fight then a
band of them fear men, as though it were the fear
of God or a still stronger fear, and they say, ‘O our
Lord! why hast thou prescribed for us to fight,

. ? Mecca,

IV, 79-86. THE CHAPTER OF WOMEN. 83

couldst thou not let us abide till our near appointed
time ?’ Say, ‘The enjoyment of this world is but
slight, and the next is better for him who fears ;’'—
but they shall not be wronged a straw.

[80] Wheresoe’er ye be death will overtake you,
though ye were in lofty towers. And if a good
thing befall them, they say, ‘ This is from God,’ but
if a bad thing, they say, ‘ This is from thee.’ Say,
‘It is all from God.’ What ails these people ? they
can hardly understand a tale.

What befalls thee of good it is from God; and
what befalls thee of bad it is from thyself. We
have sent thee to mankind as an apostle, and God
sufficeth for a witness.

Whoso obeys the prophet he has obeyed God ;
and he who turns back—we have not sent thee
to watch over them.

They say, ‘Obedience!’ but when they sally forth
from you, a company of them brood by night over
something else than that which thou hast said; but
God writes down that over which they brood. Turn
then from them and rely on God, for God sufficeth
fora guardian. Do they not meditate on the Qur’4n?
if it were from other than God they would find in it
many a discrepancy.

[85] And when there comes to them a matter of
security or fear they publish it; but if they were to
report it to the Apostle and to those in authority
amongst them, then those of them who would elicit
it from them would know it; but were it not for
God’s grace upon you and His mercy ye had fol-
lowed Satan, save a few.

Fight, then, in the way of God ; impose not aught
on any but thyself, and urge on the believers; it

G2

84 THE QUR'AN. IV, 86-93.

may be that God will restrain the violence of those
who misbelieve, for God is more violent and more
severe to punish.

Whoso intercedes with a good intercession shall
have a portion therefrom; but he who intercedes
with a bad intercession shall have the like thereof,
for God keeps watch over all things.

And when ye are saluted with a salutation, salute
with a better than it, or return it ;—verily, God of
all things takes account.

God, there is no God but He! He will surely
assemble you on the resurrection day, there is no
doubt therein; who is truer than God in his dis-
course ?

[90] Why are ye two parties about the hypocrites
when God hath overturned them for what they
earned? Do ye wish to guide those whom God
hath led astray? Whoso God hath led astray ye
shall not surely find for him a path. They would
fain that ye misbelieve as they misbelieve, that ye
might be alike; take ye not patrons from among
them until they too flee in God’s way; but if they
turn their backs, then seize them and kill them
wheresoever ye find them, and take from them nei-
ther patron nor help,—save those who reach a
people betwixt whom and you is an alliance—or
who come to you while their bosoms prevent them
from fighting you or fighting their own people. But
had God pleased He would have given you domi-
nion over them, and they would surely have fought
you. But if they retire from you and do not fight
you, and offer you peace,—then God hath given you
no way against them.

Ye will find others who seek for quarter from

IV, 93-96. THE CHAPTER OF WOMEN. 85

you, and quarter from their own people; whenever
they return to sedition they shall be overturned
therein: but if they retire not from you, nor offer
you peace, nor restrain their hands, then seize them
and kill them wheresoever ye find them ;—over
these we have made for you manifest power.

It is not for a believer to kill a believer save by
mistake ; and whosoever kills a believer by mistake
then let him free a believing neck!; and the blood-
money must be paid to his people save what they
shall remit as alms. But if he be from a tribe
hostile to you and yet a believer, then let him free
a believing neck. And if it be a tribe betwixt
whom and you there is an alliance, then let the
blood-money be paid to his friends, and let him
free a believing neck; but he who cannot find the
means, then let him fast for two consecutive months
—a penance this from God, for God is knowing,
wise.

[95] And whoso kills a believer purposely, his
reward is hell, to dwell therein for aye; and God
will be wrath with him, and curse him, and prepare
for him a mighty woe.

O ye who believe! when ye are knocking about
in the way of God be discerning, and do not say to
him who offers you a salutation, ‘Thou art no be-
liever,’ craving after the chances of this world’s
life?, for with God are many spoils! So were ye
aforetime, but God was gracious to you, be ye
then discerning ; verily, God of what ye do is well
aware.

1 Captive.
3 Because a believer might not be attacked and plundered as
an infidel might be.

86 THE QUR'AN. IV, 97-102.

Not alike are those of the believers who sit at
home without harm, and those who are strenuous
in God’s way with their wealth and their persons.
God hath preferred those who are strenuous with
their wealth and their persons to those who sit
still, by many degrees, and to each hath God pro-
mised good, but God hath preferred the strenuous
for a mighty hire over those who sit still,—degrees
from him, and pardon and mercy, for God is for-
giving and merciful.

Verily, the angels when they took the souls of
those who had wronged themselves', said, ‘ What
state were ye in?’ they say, ‘We were but weak in
the earth ;’ they said, ‘Was not God’s earth wide
enough for you to flee away therein?’ These are
those whose resort is hell, and a bad journey shall
it be!

[100] Save for the weak men, and women, and
children, who could not compass any stratagem,
and were not guided to a way; these it may be
God will pardon, for God both pardons and for-
gives.

Whosoever flees in the way of God shall find in
the earth many a spacious refuge; and he who
goes forth from his house, fleeing unto God and
His prophet, and then death catches him up,—his
hire devolves on God, and God is forgiving and
merciful.

And when ye knock about in the earth, it is no
crime to you that ye come short in prayer, if ye
fear that those who disbelieve will set upon you;
verily, the misbelievers are your obvious foes.

1 Alluding to some half-hearted Muslims, slain at Bedr.

IV, 103-108. THE CHAPTER OF WOMEN. 87

When thou art amongst them, and standest up
to pray with them, then let a party of them stand
up with thee, and let them take their arms ; and
when they adore, let them go behind you, and let
another party who have not yet prayed come for-
ward and pray with thee ; and let them take their
precautions and their arms.

Fain would those who misbelieve that ye were
careless of your arms and your baggage, that they
might turn upon you with a single turning. And it
is no crime to you if ye be annoyed with rain or be
sick, that ye lay down your arms; but take your
precautions,—verily, God has prepared for those
who misbelieve a shameful woe.

But when ye have fulfilled your prayer, remember
God standing and sitting and lying on your sides;
and when ye are in safety then be steadfast in
prayer; verily, prayer is for the believers prescribed
and timed!

[105] And do not give way in pursuit of the
people ; if ye suffer they shall surely suffer too,
even as ye suffer; and ye hope from God, but they
hope not! and God is knowing, wise.

Verily, we have revealed to thee the Book in
truth that thou mayest judge between men of what
God has shown thee; so be not with the treacherous
a disputant; but ask God’s pardon: verily, God is
forgiving, merciful.

And wrangle not for those who defraud them-
selves; for God loves not him who is a fraudulent
sinner. They hide themselves from men; but they
cannot hide themselves from God, for He is with
them while they brood at night over speeches

.88 THE QUR'AN. IV, 108-116.

that please Him not;—but God doth compass what
they do!

Here are ye, wrangling for them about this world’s
life ;—but who shall wrangle with God for them on
the day of judgment, or who shall be a guardian
over them?

[110] Yet whoso does evil and wrongs himself,
and then asks pardon of God, shall find God for-
giving and merciful ; and whoso commits a crime, he
only commits it against himself, for God is knowing,
wise.

And whoso commits a fault or a sin and throws it

on the innocent, he hath to bear a calumny and a
manifest sin.
_ Were it not for God’s grace upon thee, and His
mercy, a party of them would have tried to lead
thee astray; but they only lead themselves astray;
they shall not hurt you in aught: for God hath
sent down upon thee the Book and the wisdom,
and taught thee what thou didst not know, for God’s
grace was mighty on thee.

There is no good in most of what hey talk in
private; save in his who bids almsgiving, or kind-
ness, or reconciliation between men; and whoso does
this, craving the good pleasure of God, we will give
to him a mighty hire.

[115] But he who severs himself from the prophet
after that we have made manifest to him the
guidance, and follows other than the way of the
believers, we will turn our backs on him as he
hath turned his back; and we will make him reach
hell, and a bad journey shall it be.

Verily, God forgives not associating aught with
Him, but He pardons anything short of that, to

IV, 116-124. THE CHAPTER OF WOMEN. 89

whomsoever He will; but whoso associates aught
with God, he hath erred a wide error.

Verily, they call not beside Him on aught save
females; and they do not call on aught save a
rebellious devil.

God curse him! for he said, ‘I will take from thy
servants a portion due to me; and I will lead
them astray; and I will stir up vain desires within
them; and I will order them and they shall surely
crop the ears of cattle; and I will order them and
they shall surely alter God’s creation!;’ but he who
takes the devil for his patron instead of God, he
loses with a manifest loss. He promises them, and
stirs up vain desires within them; but the devil
promises only to deceive.

[120] These, their resort is hell; they shall not
find an escape therefrom! But those who believe,
and do what is right, we will make them enter into
gardens beneath which rivers flow, to dwell therein
for aye,—God’s promise in truth; and who is truer
than God in speech? Not for your vain desires, nor
the vain desires of the people of the Book. He who
doeth evil shall be recompensed therewith, and shall
not find for him beside God a patron, ora help. But
he who doeth good works,—be it male or female,—
and believes, they shall enter into Paradise, and they
shall not be wronged a jot.

Who has a better religion than he who resigns his
face to God, and does good, and follows the faith of

1 The pagan Arabs used to cut off the ears of cattle, and mu-
tilate their slaves by branding, and filing their teeth, partly that
they might recognise them and partly as a superstitious ceremony.
See p. 112, note 1.

go THE QUR'AN. IV, 124-132.

Abraham, as a ‘Hanif ?—for God took Abraham as a
friend.

[125] And God’s is what is in the heavens and in
the earth, and God encompasses all things !

They will ask thee a decision about women ; say,
‘God decides for you about them, and that which is
rehearsed to you in the Book; about orphan women
to whom ye do not give what is prescribed for them,
and whom ye are averse from marrying; and about
weak children; and that ye stand fairly by orphans ;—
and what ye do of good, verily, that God knows.’

And if a woman fears from her husband perverse-
ness or aversion, it is no crime in them both that
they should be reconciled to each other, for recon-
ciliation is best. For souls are prone to avarice;
but if ye act kindly and fear God, of what ye do He
is aware.

Ye are not able, it may be, to act equitably to your
wives, even though ye covet it; do not however be
quite partial, and leave one as it were in suspense ;
but if ye be reconciled and fear, then God is for-
giving and merciful; but if they separate, God can
make both independent out of His abundance; for
God is abundant, wise.

[130] God’s is what is in the heavens and what is
in the earth! We have ordained to those who have
been given the Book before you, and to you too
that ye fear God ;—but if ye misbelieve, verily, God’s
is what is in the heavens and what is in the earth,
and God is rich and to be praised!

God’s is what is in the heavens and what is in the
earth! and God sufficeth for a guardian!

If He will He can make ye pass away, O men!
and can bring others ;—God is able to do all that.

IV, 132-139. THE CHAPTER OF WOMEN. ΟΙ

He who wishes for a reward in this world,— with
God is the reward of this world and of the next, and
God both hears and sees.

O ye who believe! be ye steadfast in justice,
witnessing before God though it be against your-
selves, or your parents, or your kindred, be it rich
or poor, for God is nearer akin than either.

Follow not, then, lusts, so as to act partially; but
if ye swerve or turn aside, God of what ye do is well
aware.

[135] O ye who believe! believe in God and His
apostles, and the Book which He hath revealed to
His Apostle, and the Book which He sent down
before; for whoso disbelieves in God, and His
angels, and His Apostle, and the last day, has erred
a wide error. :

Verily, those who believe and then misbelieve, and
then believe and then misbelieve, and then increase
in misbelief, God will never pardon them, nor will
He guide them in the path.

Give to the hypocrites the glad tidings that for
them is grievous woe!

Those who take the misbelievers for their patron
rather than believers,—do they crave honour from
them? Verily, honour is altogether God’s!

He hath revealed this to you in the Book’, that
when ye hear the signs of God disbelieved in
and mocked at, then sit ye not down with them
until they plunge into another discourse, for verily,
then ye would be like them. Verily, God will gather
the hypocrites and misbelievers into hell together.

1 Chap. VI, v. 67, which chronologically precedes the present ;
see Introduction.

92 THE QuR’AN, IV, 140-149.

[140] Those who lie in wait for you, and if the
' victory be yours from God, say, ‘Were we not
with you?’ and if the misbelievers have a chance,
they say, ‘Did we not get the mastery over you,
and defend you from the believers ?’? But God shall
judge between you on the resurrection day; for
God will not give the misbelievers a way against
believers.

_ Verily, the hypocrites seek to deceive God, but
He deceives them ; and when they rise up to pray,
they rise up lazily to be seen of men, and do not
remember God, except a few; wavering between the
two, neither to these nor yet to those! but whomso-
ever God doth lead astray thou shall not find for him
a way.

O ye who believe! take not misbelievers for
patrons rather than believers; do ye wish to make
for God a power against you ?

Verily, the hypocrites are in the lowest depths of
hell-fire, and thou shalt not find for them a help.

[145] Save those who turn again, and do right,
and take tight hold on God, and are sincere in
religion to God; these are with the believers, and
God will give to the believers mighty hire.

Why should God punish you, if ye are grateful
and believe? for God is grateful and knowing.

God loves not publicity of evil speech, unless
one has been wronged; for God both hears and
knows.

If ye display good or hide it, or pardon evil,
verily, God is pardoning and powerful!

Verily, those who disbelieve in God and His
apostles desire to make a distinction between God
and His apostles, and say, ‘We believe in part and

IV, τδο-ιδό. | THE CHAPTER OF WOMEN. 93

disbelieve in part, and desire to take a midway course
between the two:’ [150] these are the misbelievers,
and we have prepared for misbelievers shameful
woe! But those who believe in God and His
apostles, and who do not make a distinction be-
tween any one of them,—to these we will give their
hire, for God is forgiving and merciful !

The people of the Book will ask thee to bring
down for them a book from heaven; but they asked
Moses a greater thing than that, for they said, ‘Show
us God openly;’ but the thunderbolt caught them in
their injustice. Then they took the calf, after what
had come to them of manifest signs; but we pardoned
that, and gave Moses obvious authority. And we
held over them the mountain! at their compact, and
said to them, ‘ Enter ye the door adoring;’ and we
said to them, ‘Transgress not on the Sabbath day,’
and we took from them a rigid compact.

But for that they broke their compact, and for
their misbelief in God’s signs, and for their killing
the prophets undeservedly, and for their saying, ‘Our
hearts are uncircumcised, —nay, God hath stamped
on them their misbelief, so that they cannot believe
except a few,—{155] and for their misbelief, and for
their saying about Mary a mighty calumny, and for
their saying, ‘Verily, we have killed the Messiah,
Jesus the son of Mary, the apostle of God, ....
but they did not kill him, and they did not crucify
him, but a similitude was made for them. And
verily, those who differ about him are in doubt con-
cerning him; they have no knowledge concerning
him, but only follow an opinion. They did not kill

1 See note, p. 8.

94 THE QuR’AN, IV, 156-163.

him, for sure! nay, God raised him up unto Him-
self; for God is mighty and wise?!

And there shall not be one of the people of the
Book but shall believe in him before his death?; and
on the day of judgment he shall be a witness against
them.

And for the injustice of those who are Jews have
we forbidden them good things which we had made
lawful for them, and for their obstructing so much
the way of God, and for their taking usury when we
had forbidden it, and for their devouring the wealth
of people in vain,—but we have prepared for those
of them who misbelieve a grievous woe.

[160] But those amongst them who are firm in
knowledge, and the believers who believe in what
is revealed to thee, let what is revealed before thee,
and the steadfast in prayer, and the givers of alms,
and the believers in God and the last day,—unto
these we will give a mighty hire.

Verily, we have inspired thee as we inspired
Noah and the prophets after him, and as we inspired
Abraham, and Ishmael, and Jacob, and the tribes,
and Jesus, and Job, and Jonas, and Aaron, and
Solomon ; and to David did we give Psalms.

Of apostles we have already told thee of some
before; and of apostles some we have not told
thee of ;—

But Moses did God speak to, speaking ;—apostles
giving glad tidings and warning, that men should
have no argument against God, after the apostles,
for God is mighty, wise!

1 See p. 53, note 3.
® This may allude to the time of his death after his second
advent, when he shall slay the antichrist.

IV, 164-173. | THE CHAPTER OF WOMEN. 95

But God bears witness to what He has revealed
to thee: He revealed it in His knowledge, and the
angels bear witness too; though God is witness
enough.

[165] Verily, those who misbelieve and obstruct
the way of God, have erred a wide error.

Verily, those who misbelieve and are unjust, God
will not pardon them, nor will He guide them on the
road—save the road to hell, to dwell therein for
aye ;—that is easy enough to God!

O ye folk! the Apostle has come to you with truth
from your Lord: believe then, for it is better for you.
But if ye misbelieve, then God’s is what is in the
heavens and the earth, and God is knowing, wise.

O ye people of the Book! do not exceed in your
religion, nor say against God aught save the truth.
The Messiah, Jesus the son of Mary, is but the
apostle of God and His Word, which He cast into
Mary and a spirit from Him; believe then in God
and His apostles, and say not ‘ Three.’ Have done!
it were better for you. God is only one God,
celebrated be His praise that He should beget a
Son! His is what is in the heavens and what is in
the earth; and God sufficeth for a guardian.

[170] The Messiah doth surely not disdain to be
a servant of God, nor do the angels who are nigh to
Him ; and whosoever disdains His service and is too
proud, He will gather them altogether to Himself.

But as for those who believe and do what is right,
He will pay their hire and will give increase to them
of His grace. But as for those who disdain and are
too proud, He will punish them with a grievous
woe, and they shall not find for them other than
God a patron or a help.

96 THE QUR’AN. IV, 174—-V, 2.

O ye folk! proof has come to you from your
Lord, and we have sent down to you manifest light.
As for those who believe in God, and take tight
hold of Him, He will make them enter into mercy
from Him and grace; and He will guide them to
Himself by a right way.

[175] They will ask thee for a decision ;. say, ‘God
will give you a decision concerning remote kinship.’

If a man perish and have no child, but have a
sister, let her have half of what he leaves; and he
shall be her heir, if she have no son. But if there
be two sisters, let them both have two thirds of what
he leaves; and if there be brethren, both men and
women, let the male have like the portion of two
females. God makes this manifest to you lest ye
err ; for God all things doth know.

Tue CHAPTER OF THE TABLE.

(V. Medinah.)

In the name of the merciful and compassionate
God. .

O ye who believe! fulfil your compacts.—Lawful
for you are brute beasts, save what is here recited
to you, not allowing you the chase while ye are on
pilgrimage; verily, God ordaineth what He will.

O ye who believe! do not deem the monuments
of God to be lawful, nor the sacred month 2, nor the
offering, nor its neck garlands, nor those who sojourn
at the sacred house, craving grace from their Lord
and His pleasure.

1 See note 1, p. 73. 2 Muharram.

V, 3:1}. THE CHAPTER OF THE TABLE. 97

But when ye are in lawful state again, then chase;
and let not ill-will against the people who turned
you from the Sacred Mosque! make you transgress ;
but help one another in righteousness and piety,
and do not help one another to sin and enmity; but
fear God,—verily, God is keen to punish.

Forbidden to you is that which dies of itself, and
blood, and the flesh of swine, and that which is
devoted to other than God, and the strangled and the
knocked down, and that which falls down, and the
gored, and what wild beasts have eaten—except
what ye slaughter in time—and what is sacrificed to
idols?, and dividing carcases by arrows’.

To-day shall those who disbelieve in your religion
despair; do ye not then fear them, but fear me—
[5] To-day is perfected for you your religion, and
fulfilled upon you is my favour, and I am pleased for
you to have Islam for a religion. But he who is
forced by hunger, not inclined wilfully to sin, verily,
God is forgiving, compassionate.

They will ask thee what is lawful for them? say,
‘Lawful for you are good things and what ye have
taught beasts of prey (to catch), training them like
dogs;—ye teach them as God taught you ;—so
eat of what they catch for you, and mention the
name of God over it, and fear God, for verily, God
is swift in reckoning up.’

Lawful for you to-day are good things, and the
food of those to whom the Book has been given is

1 The Qur4ish, who sent to meet Mohammed with 1400 men
at ‘Hudaibfyeh to prevent him from approaching Mecca, a. Η. 6.
® Literally, ‘stones set up,’ Dolmens and the like, which are so
common throughout Arabia.
5 By the game of mifisar, see p. 32.
[6] Η

98 THE QUR'AN, V, 9-13.

lawful for you, and your food is lawful for them; and
chaste women of those who believe, and chaste women
of those to whom the Book has been given before
you,—when you have given them their hire, living
chastely and not fornicating, and not taking para-
mours. But whoso disbelieves in the faith, of a
truth his work is vain, and he shall be in the next
life of those who lose.

O ye who believe! when ye rise up to prayer
wash your faces, and your hands as far as the
elbows, and wipe your heads, and your feet down to
the ankles. And if ye are polluted, then purify your-
selves. But if ye are sick, or on a journey, or if one
of you comes from the privy, or if ye have touched
women and cannot find water, then take fine surface
sand and wipe your faces and your hands therewith.
God does not wish to make any hindrance for you ;
but He wishes to purify you and to fulfil his favour
upon you; haply ye may give thanks.

[10] Remember the favour of God to you and
His covenant which He covenanted with you, when
ye said, ‘We hear and we obey!;’ and fear God,
verily, God knows the nature of men’s breasts.

O ye who believe! stand steadfast to God as
witnesses with justice; and let not ill-will towards
people make you sin by not acting with equity.
Act with equity, that is nearer to piety, and fear
God; for God is aware of what ye do.

God has promised to those who believe and work
righteousness, that for them is pardon and a mighty
hire. But those who disbelieve and call our signs
lies, these are the fellows of hell.

1 Referring to the oath of fidelity which Mohammed’s adherents
took at ‘Akabah.

V, 14-18. THE CHAPTER OF THE TABLE. 99

O ye who believe! remember God's favour towards
you, when a people intended to stretch their hands
against you, but He withheld their hands from you’;
and upon God let believers rely.

[15] God did take a compact from the children of
Israel, and raised up of them twelve wardens; and
God said, ‘ Verily, I am with you, if ye be steadfast
in prayer, and give alms, and believe in my apostles,
and assist them, and lend to God a goodly loan;
then will I cover your offences and make you enter
gardens beneath which rivers flow: and whoso dis-
believes after that, he hath erred from the level way.

And for that they broke their compact, we cursed

‘them, and placed in their hearts hardness, so that
they perverted the words from their places, and
forgot a portion of what they were reminded of?.

But thou wilt not cease to light upon treachery
amongst them, save a few of them; but pardon
them and shun them; verily, God loves the kind.

And of those who say, ‘ Verily, we are Christians,’
we have taken a compact; but they have forgotten
a portion of what they were reminded of ; wherefore
have we excited amongst them enmity and hatred
till the resurrection day; but God will tell them
of what they have done.

O ye people of the Book! our Apostle has come
to you to explain to you much of what ye had
hidden of the Book, and to pardon much. There
has come to you from God a light, and a perspicuous

1 Various stories are told in explanation of this passage, but
they are all obviously apocryphal, the angel Gabriel intervening
to prevent some mischief either to the Apostle or his followers.

3 That is, the text foretelling the coming of Mohammed; see
Introduction.

H 2

100 THE QuR’AN. -V, 18-25,

Book; God guides thereby those who follow His
pleasure to the way of peace, and brings them into a
right way.

They misbelieve who say, ‘Verily, God is the
Messiah the son of Mary;’ say, ‘Who has any hold
on God, if he wished to destroy the Messiah the
son of Mary, and his mother, and those who are on
earth altogether ?’

[20] God’s is the kingdom of the heavens and the
earth and what is between the two; He createth
what He will, for God is mighty over all !

But the Jews and the Christians say, ‘We are the
sons of God and His beloved.’ Say, ‘Why then does
He punish you for your sins ? nay, ye are mortals of
those whom He has created! He pardons whom He
pleases, and punishes whom He pleases; for God’s
is the kingdom of the heavens and the earth,
and what is between the two, and unto Him the
journey is.

O people of the Book! our Apostle has come to
you, explaining to you the interval of apostles; lest
ye say, ‘There came not to us a herald of glad
tidings nor a warner. But there has come to you
now a herald of glad tidings and a warner, and God
is mighty over all!

When Moses said to his people, ‘O my people!
remember the favour of God towards you when He
made amongst you prophets, and made for you kings,
and brought you what never was brought to any-
body in the worlds. O my people! enter the Holy
Land which God has prescribed for you; and be ye
not thrust back upon your hinder parts and retreat
losers. [25] They said,‘O Moses! verily, therein is a
people, giants; and we will surely not enter therein

V, 25-35- THE CHAPTER OF THE TABLE, IOI

until they go out from thence; but if they go out
then we will enter in.’ Then said two men of those
who fear,—God had been gracious to them both,—
‘Enter ye upon them by the door, and when ye
have entered it, verily, ye shall be victorious; and
upon God do ye rely if ye be believers.’ They said,
‘O Moses! we shall never enter it so long as they
are therein; so, go thou and thy. Lord and fight
ye twain; verily, we will sit down here.’ Said he,
‘My Lord, verily, I can control only myself and my
brother; therefore part us from these sinful people.’
He said, ‘Then, verily, it is forbidden them; for
forty years shall they wander about in the earth;
so vex not thyself for the sinful people.’

[30] Recite to them the story of the two sons of
Adam; truly when they offered an offering and it
was accepted from one of them, and was not accepted
from the other, that one said, ‘I will surely kill thee;’
he said, ‘God only accepts from those who fear. If
thou dost stretch forth to me thine hand to kill me,
I will not stretch forth mine hand to kill thee; verily,
I fear God the Lord of the worlds; verily, I wish
that thou mayest draw upon thee my sin and thy
sin, and be of the fellows of the Fire, for that is the
reward of the unjust.’ But his soul allowed him to
slay his brother, and he slew him, and in the morn-
ing he was of those who lose. And God sent a
crow to scratch in the earth and show him how he
might hide his brother’s shame, he said, ‘ Alas, for
me! Am I too helpless to become like this crow
and hide my brother's shame?’ and in the morning
he was of those who did repent.

[35] For this cause have we prescribed .to the
children of Israel that whoso kills a soul, unless it

102 THE QUR'AN. V, 35-44-

be for another soul or for violence in the land, it is
as though he had killed men altogether; but whoso |
saves one, it is as though he saved men altogether.

Our apostles came to them with manifest signs ;
then, verily, many of them did after that commit
excesses in the earth.

The reward of those who make war against God
and His Apostle, and strive after violence in the
earth, is only that they shall be slaughtered or
crucified, or their hands cut off and their feet on alter-
nate sides, or that they shall be banished from the
land ;—that is a disgrace for them in this world, and
for them in the next is mighty woe; save for those
who repent before ye have them in your power, for
know ye that God is forgiving, merciful.

O ye who believe! fear God and crave the means
to approach Him, and be strenuous in His way,
haply ye will prosper then. |

[40] Verily, those who disbelieve, even though
they had what is in the earth, all of it, and the like
thereof with it, to offer as a ransom from the punish-
ment of the resurrection day, it would not be
accepted from them; but for them is grievous woe.
They may wish to go forth from the Fire, but they
shall not go forth therefrom, for them is lasting
woe. -

The man thief and the woman thief, cut off the
hands of both as a punishment, for that they have
erred ;—an example from God, for God is mighty,
wise.

But whoso turns again after his injustice and acts
aright, verily, God will turn to him, for, verily, God
is forgiving, merciful.

Do ye not know that God, His is the kingdom of

V, 44-48. THE CHAPTER OF THE TABLE. 103

the heavens and the earth; He punishes whom He
pleases, and forgives whom He pleases, for God is
mighty over all ?

[45] O thou Apostle! let not those grieve thee
who vie in misbelief; or those who say with their
mouths ‘ We believe,’ but their hearts do not believe;
or of those who are Jews, listeners to a lie,—listeners
to other people, but who come not to thee. They
pervert the words from their places and say, ‘If this is
what ye are given, take it; but if ye are not given it,
then beware!’ but he whom God wishes to mislead,
thou canst do nothing with God for him; these are
those whose hearts God wishes not to purify, for
them in this world is disgrace, and for them in the
next is mighty woe,—listeners to a lie, eaters of
unlawful things!

But if they come to thee, then judge between
them or turn aside from them; but if thou turnest
aside from them they shall not harm thee at all, but
if thou judgest, then judge between them with justice,
verily, God loves the just. But how should they
make thee their judge, when they have the law
wherein is God's judgment? Yet they turn back
after that, for they do not believe.

Verily, we have revealed the law in which is
guidance and light; the prophets who were resigned
did judge thereby those who were Jews, as did the
masters! and doctors by what they remembered of
the Book of God and by what they were witnesses
of. Fear not men, but fear me, and sell not my
signs for a little price ; for whoso will not judge by
what God has revealed, these be the misbelievers.

1 See note 2, p. 56.

104 THE Qur’AN, V, 49-55.
We have prescribed for thee therein ‘a life for a life,
and an eye for an eye, and a nose for a nose, and an
ear for an ear, and a tooth for a tooth, and for wounds
retaliation ;’ but whoso remits it, it is an expiation for
him, but he whoso will not judge by what God has
revealed, these be the unjust.

[50] And we followed up the footsteps of these
(prophets) with Jesus the son of Mary, confirming
that which was before him and the law, and we
brought him the gospel, wherein is guidance and
light, verifying what was before it of the law, and
a guidance and an admonition unto those who fear.

Then let the people of the gospel judge by that
which is revealed therein, for whoso will not judge
by what God has revealed, these be the evildoers.

We have revealed to thee the Book in truth veri-
fying what was before it, and preserving it; judge
then between them by what God has revealed, and
follow not their lusts, turning away from what is
given to thee of the truth.

For each one of you have we made a law and a
pathway; and had God pleased He would have made
you one nation, but He will surely try you concerning
that which He has brought you. Be ye therefore
emulous in good deeds; to God is your return alto-
gether, and He will let you know concerning that
wherein ye do dispute.

Wherefore judge thou between them by what
God has revealed, and follow not their lusts; but
beware lest they mislead thee from part of what
God has revealed to thee; yet if they turn back,
then know that God wishes to fall on them for some
sins of theirs,—verily, many men are evildoers.

[55] Is it the judgment of the Ignorance they

V, 55-62. THE CHAPTER OF THE TABLE. 105

crave!? but who is better than God to judge for
people who are sure?

O ye who believe! take not the Jews and Chris-
tians for your patrons: they are patrons of each
other; but whoso amongst you takes them for
patrons, verily, he is of them, and, verily, God guides
not an unjust people.

Thou wilt see those in whose hearts is a sickness
vieing with them; they say, ‘We fear lest there
befall us a reverse. It may be God will give the
victory, or an order from Himself, and they may
awake repenting of what they thought in secret to
themselves.

Those who believe say, ‘Are these they who swore
by God with their most strenuous oath that they
were surely with you ?’—their works are in vain and
they shall wake the losers.

O ye who believe! whoso is turned away from
his religion—God will bring (instead) a people?
whom He loves and who love Him, lowly to be-
lievers, lofty to unbelievers, strenuous in the way
of God, fearing not the blame of him who blames.
That is God’s grace! He gives it unto whom He
pleases, for God both comprehends and knows.

[60] God only is your patron, and His Apostle and
those who believe, who are steadfast in prayer and
give alms, bowing down. Whoso taketh as patrons
God and His apostles and those who believe ;—
verily, God’s crew, they are victorious!

O ye who believe! take not for patrons those who

1 The time before the Mohammedan dispensation is always so
called.
3 T.e. to take his place.

106 THE QURAN. V, 62-69.

take your religion for a jest or a sport, from amongst
those who have been given the Book before and
the misbelievers; but fear God if ye be believers.
Nor those who, when ye call to prayer, take it for a
jest and a sport; that is because they are a people
who do not understand.

Say, ‘O people of the Book! do ye disavow us,
for aught but that we believe in God, and what was
revealed to us before, and for that most of you are
evildoers ?’

[65] Say, ‘Can I declare unto you something worse
than retribution from God ?? Whomsoever God has
cursed and been wroth with—and he has made of
them apes and swine—and who worship 74g it,
they are in a worse plight and are more erring from
the level path. When they come to you they say,
‘We believe;’ but they entered in with unbelief, and
they went out therewith, and God knows best what
they did hide.

Thou wilt see many of them vieing in sin and
enmity, and in eating unlawful things,—evil is it that
they have done. The masters and their doctors
prohibit them from speaking sin and eating unlawful
things,—evil is what they have performed.

The Jews say, ‘God's hand is fettered;’ their
hands are fettered and they are cursed for what they
said; nay! His hands are outspread, He expends
how He pleases! and that which has been sent down
to thee from thy Lord will surely increase many of
them in their rebellion and misbelief, for we have
cast amongst them enmity and hatred till the resur-
rection day. Whenever they light a fire! for war,

1 The ancient Arabs always lit a beacon-fire as a proclamation
of war, or a notice of the approach of an enemy. ΄

V, 69-75. THE CHAPTER OF THE TABLE. 107

God puts it out; they strive for corruption in the
earth, but God loves not the corrupt.

[70] But did the people of the Book believe and
fear, we would cover their offences, and we would
make them enter into gardens of pleasure ; and were
they steadfast in the law and the gospel, and what
has been sent down to them from their Lord, they
should eat from above them and below them.
Amongst them are a nation who are moderate, but
many of them—bad is what they do.

O thou Apostle! preach what has been revealed
to thee from thy Lord; if thou do it not thou hast
not preached His message, and God will not hold
thee free from men; for God guides not people who
misbelieve.

Say, ‘O people of the Book! ye rest on naught
until ye stand fast by the law and the gospel, and
what is revealed to you from your Lord.’ But what
has been revealed to thee from thy Lord will of a
surety increase many of them in rebellion and mis-
belief, vex not thyself then for a people who
misbelieve.

Verily, those who believe and those who are Jews,
and the Sabzans, and the Christians, whosoever
believes in God and the last day, and does what
is right, there is no fear for them, nor shall they
grieve.

We took a compact of the children of Israel, and
we sent to them apostles; every time there came to
them an apostle with what their souls loved not,
a part of them they did call liars and a part of them
they slew.

[75] And they reckoned that there would be no
disturbance ; but they were blind and deaf! and then

108 THE QUR'AN. V, 75-83-

God turned again towards them: and then many
amongst them were blind and deaf! but God saw
what they did.

They misbelieve who say, ‘Verily, God is the
Messiah the son of Mary;’ but the Messiah said,
‘O children of Israel! worship God, my Lord and
your Lord;’ verily, he who associates aught with
God, God hath forbidden him Paradise, and his
resort is the Fire, and the unjust shall have none to
help them.

They misbelieve who say, ‘Verily, God is the
third of three ;’ for there is no God but one, and if
they do not desist from what they say, there shall
touch those who misbelieve amongst them grievous
woe.

Will they not turn again towards God and ask
pardon of Him? for God is forgiving and merciful.

The Messiah the son of Mary is only a prophet:
prophets before him have passed away; and his
mother was a confessor; they used both to eat food.—
See how we explain to them the signs, yet see how
they turn aside!

[80] Say, ‘Will ye serve, other than God, what
can neither hurt you nor profit you?’ but God, He
both hears and knows.

Say, ‘O people of the Book! exceed not the truth
in your religion, and follow not the lusts of a people
who have erred before, and who lead many astray,
and who go away from the level path.’

Those of the children of Israel who disbelieved
were cursed by the tongue of David and Jesus the
son of Mary; that is because they rebelled and did
transgress; they would not desist from the wrong
they did; evil is that which they did. Thou wilt

V, 83-91. THE CHAPTER OF THE TABLE. I09

see many of them taking those who disbelieve for
their patrons; evil is that which their souls have
sent before them, for God’s wrath is on them, and in
the torment shall they dwell for aye. But had they
believed in God and the prophet, and what was
revealed to him, they had not taken these for their
patrons; but many of them are evildoers.

[85] Thou wilt surely find that the strongest in
enmity against those who believe are the Jews and
the idolaters; and thou wilt find the nearest in love
to those who believe to be those who say, ‘ We are
Christians ;’ that is because there are amongst them
priests and monks, and because they are not proud.

And when they hear what has been revealed to
the prophet, you will see their eyes gush with tears
at what they recognise as truth therein; and they
will say, ‘O our Lord! we believe, so write us down
amongst the witnesses. Why should we not believe
in God and the truth that is given to us, nor desire
that our Lord should make us enter with the upright
people?’

Therefore has God rewarded them, for what they
said, with gardens beneath which rivers flow, to
dwell therein for aye; that is the reward of those
who do good; but those who disbelieve and say
our signs are lies, they are the fellows of hell.

O ye who believe! forbid not the good things
which God has made lawful for you, nor transgress ;
verily, God loves not the transgressors.

[90] But eat of what God has provided you law-
fully of good things; and fear God, in whom ye
believe.

God will not catch you up for a casual word in
your oaths, but He will catch you up for having

110 THE QUR'AN. V, 91-96.

what ye make deliberate oaths about; and the ex-
piation thereof is to feed ten poor men with the
middling food ye feed your families withal, or to
clothe them, or to free a neck!; but he who has
not the means, then let him fast three days. That
is the expiation of your oaths, when ye have sworn
to keep your oaths; thus does God explain to you
His signs,—haply ye may be grateful.

O ye who believe! verily, wine, and el m4isar?,
and statues’, and divining (arrows) are only an abomi-
nation of Satan’s work; avoid them then that haply
ye may prosper. Satan only desires to place enmity
and hatred between you by wine and mAisar, and to
turn you from the remembrance of God and from
prayer; but will ye not desist, and obey God, and
obey the apostles, and beware, for if ye turn back
then know that our Apostle has only his message to
preach ?

There is no crime in those who believe and do
right, for having tasted food, when they fear God,
and believe, and do what is right, and then fear Him,
and believe, and then fear, and do good, for God
loves those who do good.

[95] O ye who believe! God will try you with
something of the game that your hands and your
lances take, that God may know who fears Him in
secret ; and whoso transgresses after that, for him is
grievous woe.

O ye who believe! kill not game while ye are on

1.1.4. from the yoke of captivity.

2 See note 4, p. 32.

* This has been thought by strict Musselmans to exclude the
game of chess. Sunnts, however, play the game with plain pieces
like drafts, though Persians and Indians are not so scrupulous.

V, οό-τοι. ΤΗῈ CHAPTER OF THE TABLE, 111

pilgrimage. But he amongst you who kills it pur-
posely, his compensation is the like of that which he
has killed, in sheep—of which two equitable persons
amongst you shall be judge—an offering brought to
the Kaabah; or as an expiation, the food of poor
persons, or an equivalent thereof in fasting, that he
may taste the evil result of his deed. God pardons
bygones; but whoso returns, God will take vengeance
on him, for God is mighty and the avenger.

Lawful for you is the game of the sea, and to eat
thereof; a provision for you and for travellers ; but
forbidden you is the game of the land while ye are
on pilgrimage ; so fear God to whom ye shall be
gathered.

God has made the Kaabah, the sacred House, to
be a station for men, and the sacred month, and the
offering and its neck garland; this is that ye may
know that God knows what is in the heavens and
what is in the earth, and that God knows all things.
Know that God is keen to punish, but that God is
forgiving, merciful.

The Apostle has only to preach his message, but
God knows what ye show and what ye hide.

[100] Say, ‘The vile shall not be deemed equal
with the good, although the abundance of the vile
please thee.’ Fear God then, O ye who have minds!
haply ye may prosper.

O ye who believe! ask not about things which if
they be shown to you will pain you; but if ye ask
about them when the (whole) Qur'an is revealed, they
shall be shown to you. God pardons that, for God
is-forgiving and clement. People before you have
asked about that, yet on the morrow did they dis-
believe therein.

112 THE QUR'AN. V, 102-106.

And God has not ordained any Ba‘hirah or
SA4ibah, nor Waztlah nor ‘HA4mi!, but those who
misbelieve invent a lie against God, for most of
them do not understand. :

And when it is said to them, ‘Come round to
what God has revealed unto His Apostle, they
say, ‘Enough for us is what we found our fathers
agreed upon.” What! though their fathers knew
nothing and were not guided.

O ye who believe! mind yourselves; he who errs
can do you no hurt when ye are guided: unto God
is your return altogether, and He will declare to
you that which ye do not know.

[105] O ye who believe! let there be a testimony
between you when any one of you is on the point of
death—at the time he makes his will—two equitable
persons from amongst you; or two others from some
other folk, if ye be knocking about in the land, and
the calamity of death befall you; ye shall shut them
both up after prayer, and they shall both swear by

1 These were the names given to certain animals which were
marked and allowed to graze at liberty. Ba‘hirah was the name
given to a camel which had had ten young ones; her ear was then
slit and she was turned loose to feed. When she died her flesh
was eaten by the men only, the women being forbidden to touch
it. There were, however, cases in which any she-camel was so
called and treated. SAibah signifies merely a camel turned loose,
her being so turned out was generally in fulfilment of a vow.
Wazilah was a term applied to any cattle, including sheep and
goats, and generally meant a beast who had brought forth a male
and female at the seventh parturition. ‘Hm? was a stallion camel
which, after begetting ten young ones, was turned loose. As all
these customs were connected with the idolatrous superstitions of
the pagan Arabs, and tended to keep alive the rites and beliefs
of paganism, Mohammed forbade them, with other similar super-
Stitions.

V, 106-110. THE CHAPTER OF THE TABLE. 113

God, if ye doubt them, (saying), ‘We will not sell
(our testimony) for a price, though it were to a re-
lative, nor will we hide God’s testimony, verily, then,
we should be among sinners.’ But if it shall be lit
upon that they too have deserved the imputation of
sin, then let two others stand up in their place with
those who think them deserving of the imputation,
the nearest two in kin, and they shall both swear by
God, ‘ Indeed, our testimony is truer than the testi-
mony of those two, and we have not transgressed,
for then we should surely be of the unjust:’ thus is
it easier for men to bear testimony according to the
. purport thereof, else must they fear lest an oath be
given to rebut their own oath; but let them fear
God and listen, for God guides not the people who
do ill.

On the day when God shall assemble the apostles
and shall say, ‘How were ye answered ?’ they will
say, ‘We have no knowledge; verily, thou art He
who knoweth the unseen.’

When God said, ‘O Jesus, son of Mary! remem-
ber my favours towards thee and towards thy
mother, when 1 aided thee with the Holy Ghost,
till thou didst speak to men in the cradle and when
grown up.

[110] ‘And when I taught thee the Book and
wisdom and the law and the gospel ; when thou didst
create of clay, as it were, the likeness of a bird, by my
power, and didst blow thereon, it became a bird; and
thou didst heal the blind from birth, and the leprous
by my permission ; and when thou didst bring forth
the dead by my permission; and when I did ward
off the children of Israel from thee, when thou didst
come to them with manifest signs, and those who

[6] Ι

114 THE QUR'AN. V, 110-116.

misbelieved amongst them said, “This is naught but
obvious magic.”

‘And when I inspired the apostles that they should
believe in him and in my Apostle, they said, “We
believe; do thou bear witness that we are resigned.”’

When the apostles said, ‘O Jesus, son of Mary!
is thy Lord able to send down to usa table from
heaven ῥ᾽ he said, ‘Fear God, if ye be believers ;’
and they said, ‘We desire to eat therefrom that our

‘hearts may be at rest, and that we may know that
what thou hast told us is the truth, and that we may
be thereby amongst the witnesses.’ Said Jesus the
son of Mary, ‘O God, our Lord! send down to us a
table from heaven to be to us as a festival,—to the
first of us and Ὁ the last, and a sign from Thee,—and
grant us provision, for Thou art the best of providers.’

[115] God said, ‘Verily, I am about to send it
down to you; but whoso disbelieves amongst you
after that, verily, I will torment him with the torment
which I have not tormented any one with in all the
worlds.’

And when God said, ‘O Jesus, son of Mary! is it
thou who didst say to men, take me and my mother
for two gods, beside God?’ He said, ‘I celebrate
Thy praise! what ails me that I should say what I
have no right to? If I had said it, Thou wouldst
have known it; Thou knowest what is in my soul,
but I know not what is in Thy soul; verily, Thou art
one who knoweth the unseen. I never told them
save what Thou didst bid me,—“ Worship God, my
Lord and your Lord,” and I was a witness against
them so long as I was amongst them; but when
Thou didst take me away to thyself Thou wert the
watcher over them, for Thou art witness over all. If

V, 117-VI, 3. THE CHAPTER OF CATTLE. 115

Thou shouldst punish them, verily, they are Thy
servants; if Thou shouldst forgive them, verily,
Thou art the mighty and the wise.’ God said, ‘This
is the day when their confession shall profit the
confessors, for them are gardens beneath which
rivers flow, to dwell therein for ever and for aye.’

God is well pleased with them, and they well
pleased with Him; that is the mighty happiness.

[120] God’s is the kingdom of the heavens, and the
earth, and all that is therein, and He is mighty
over all.

Tue CuHapter or ΟΑΤΊΙΕ].
(VI. Mecca.)

- In the name of the merciful and compassionate
God!

Praise belongs to God who created the heavens
and the earth, and brought into being the darkness
and the light. Yet do those who misbelieve hold
Him to have peers.

He it is who created you from clay; then He
decreed a term,—a term? ordained with Him. And
yet ye doubt thereof.

He is God in the heavens and the earth. He
knows your secret conduct and your plain, and He
knows what ye earn‘,

* So called from the mention which it contains of the super-
stitious customs of the Arabs with regard to their cattle.

3 Said to be a protest against the dualistic doctrine that Light
and Darkness were two co-eternal principles.

5.1.6. a term for your life and another for your resurrection,

* By good or evil works.

12

116 THE QUR'AN. : VI, 4-12.

There came not to them any sign of the signs of
their Lord, but they turned away ; [5] and they have
called the truth a lie now that it has come to them,
but there shall come to them the message of that
at which they mocked. -

Do not they see how many a generation we have
destroyed before them, whom we had settled in the
earth as we have not settled for you, and sent the
rain of heaven upon them in copious showers, and
made the waters flow beneath them? Then we
destroyed them in their sins, and raised up other
generations after them.

Had we sent down to thee a book on paper, and
they had touched it with their hands, still those who
misbelieve would have said, ‘This is naught but
obvious-magic.’ They say, ‘Why has not an angel
been sent down to him?’ but if we had sent down
an angel, the affair would have been decided, and
then they would have had no respite.

And had we made him? an angel, we should have
made him as a man too; and we would have made
perplexing for them that which they deem perplexing
now.

[10] There have been prophets before thee mocked
at, but that encompassed them which the scoffers
among them mocked at.

Say, ‘Go about in the earth, then wilt thou see
how has been the end of those who called them
liars.’

Say, ‘Whose is what is in the heavens and the
earth ?’

Say, ‘God’s, who has imposed mercy on himself.’

* Le. the prophet.

VI, 12-21. THE CHAPTER OF CATTLE. 117

He will surely gather you together for the resur-
rection day. There is no doubt in that, but those
who waste their souls! will not believe.

His is whatsoever dwells in the night or in the
day, He both hears and knows.

Say, ‘Other than God shall I take for a patron,
the Originator of the heavens and the earth? He
feedeth men, but is not fed.’ Say, ‘I am bidden to
be the first of those resigned ;’ and it was said to
me, ‘ Be not thou of the idolaters.’ [15] Say, ‘I fear,
if I rebel against my Lord, the torment of the mighty
day.’

Whomsoever it is averted from on that day,
God will have had mercy on; and that is obvious
happiness.

And if God touch thee with harm, there is none
to take it off but He; and if He touch thee with
good, He is mighty over all. He is sovereign over
His servants, He is the wise, the aware !

Say, ‘What is the greatest witness?’ Say, ‘God
is witness between you and me.’ This Qur’4n was
inspired to me to warn you and those it reaches.
Do ye really bear witness that with God are other
gods ? Say, ‘I bear not witness thereto:’ say, ‘He
is but one God, and I am ces of your associating
(gods with him).’

[20] Those to whom we have brought the Book
know him? as they know their sons;—those who lose
their souls do not believe.

Who is more unjust than he who forges against
God a lie, or says His signs are lies? verily, the
unjust shall not prosper.

1 Le. their innate propensities to good and their reason.
3 Mohammed.

118 THE gur’AN. VI, 22-31.

On the day when we shall gather them all together,
then shall we say to those who have associated others
with ourself, ‘Where are your associates whom
ye did pretend?’ Then they will have no excuse
but to say, ‘ By God our Lord, we did not associate
(others with thee)!’ See how they lie against them-
selves, and how what they did forge deserts them!
[25] And they are some who listen unto thee, but
we have placed a veil upon their hearts lest they

_should understand it, and in their ears is dulness of

hearing ; and though they saw each sign they would -
not believe therein; until when they come to thee
to wrangle with thee, the unbelievers say, ‘ These
are but old folks’ tales.’

They forbid it and they avoid it;—but they
destroy none but themselves; yet they do not
perceive.

But couldst thou see when they are set over the
fire and say, ‘Would that we were sent back! we
would not call our Lord’s signs lies, but we would
be of the believers?’ Nay! now is shown to them
what they did hide before; and could they be sent
back, they would return to that they were forbidden,
for they are very liars.

They say there is naught but this life of ours
in the world and we shall not be raised. [30] But
couldst thou see when they are set before their
Lord; he says, ‘Is not this the truth?’ They say,
‘Yea, by our Lord!’ he says, ‘ Then taste the tor-
ment, for that ye did misbelieve !’

Losers are they who disbelieved in meeting God,
until when the hour comes suddenly upon them they
say, ‘Woe is us for our neglect thereof!’ for they

VI, 31-41. THE CHAPTER OF CATTLE. 119

shall bear their burdens on their backs, evil is what
they bear.

The life of this world is nothing but a game and
a sport, and surely the next abode were better for
those who fear. What! do they not understand ?

Full well we know that verily that which they say
grieves thee; but they do not call thee only a liar,
for the unjust gainsay the signs of God. Called
liars too were apostles before thee; but they were
patient of being called liars and of being hurt until
our help came to them; for there is none to change
the words of God—now has there come to thee the
story of those He sent.

[35] And if their turning from thee be hard for
thee, and if thou canst seek for a shaft down into the
earth, or a ladder up into the sky, to bring them a
sign—but if God pleased He would bring them all
to guidance, be thou not then of the ignorant.

He only answers the prayer of those who listen;
but the dead will God raise up, then unto Him shall
they return. They say, ‘Unless there be sent down
some sign from his Lord’—say, ‘ Verily, God is able
to send down a sign, but most of them do not know.’

There is not a beast upon the earth nor a bird
that flies with both its wings, but is a nation like to
you; we have omitted nothing from the Book; then
to their Lord shall they be gathered. Those who
say our signs are lies—deafness, dumbness, in the
dark! whom He pleases does God lead astray, and
whom He pleases He places on the right way.

[40] Say, ‘Look you now! if there should come
God’s torment, or there should come to you the
hour, on other than God would ye call, if ye do tell
the truth?’ Nay, it is on Him that ye would call,

120 THE QUR'AN. VI, 41-50.

and He will avert that which ye call upon Him for if
He but please ; and ye shall forget that which ye did
associate with Him.

Ere this we sent unto nations before thee, and we
caught them in distress and trouble that haply they
might humble themselves. And do they not, when
our violence falls upon them, humble themselves ?>—
but their hearts were hard, and Satan made seemly
to them that which they had done.

And when they forgot what they were reminded
of, we opened for them the gates of everything, until
when they rejoiced at what they had, we caught them
up suddenly, and lo! they were in despair.

. [45] And the uttermost part of the people who
did wrong were cut off; praise be to God, Lord of
the worlds!

Say, ‘Look you now! if God should catch your
hearing and your sight, and should set a seal upon
your hearts—who is god but God to bring you it
again ?’

Say, ‘Look you now! if God’s torment should
come upon you suddenly or openly, would any perish
save the people who do wrong ?’

We do not send our messengers save as heralds
of glad tidings and of ‘warning, and whoso believes
and acts aright, there is no fear for them, and they
shall not be grieved, but those who say our signs
are lies, torment shall touch them, for that they have
done so wrong.

[50] Say, ‘I do not say to you, mine are the
treasuries of God, nor that I know the unseen; I do
not say to you, I am an angel—if I follow aught but
what I am inspired with—:’ say, ‘Is the blind equal
to him who sees— ?’ what! do ye not reflect ?

VI, 51-60. THE CHAPTER OF CATTLE. 121

Admonish therewith those who fear that they
shall be gathered unto their Lord; there is no patron
for them but Him, and no intercessor; haply they
may fear.

Repulse not those who call upon their Lord in the
morning and in the evening, desiring His face; they
have no reckoning against thee at all, and thou hast
no reckoning against them at all ;—repulse them and
thou wilt be of the unjust.

So have we tried some of them by others, that they
may say, ‘Are these those unto whom God has been
gracious amongst ourselves?’ Does not God know
those who give thanks ?

And when those who believe in our signs come
to thee, say, ‘Peace be on you! God hath prescribed
for Himself mercy; verily, he of you who does evil
in ignorance, and then turns again and does right,—
verily, He is forgiving and merciful.’

[55] Thus do we detail our signs, that the way of
the sinners may be made plain.

_ Say, ‘I am forbidden to worship those ye call
upon beside God ;’ say, ‘I will not follow your lusts,
for then should I err and not be of the guided.’

Say, ‘I stand on a manifestation from my Lord,
which ye call a lie. I have not with me what ye
fain would hasten on, that the matter might be
settled between me and you; but God knows best
who are the unjust.’ :

With Him are the keys! of the unseen. None
knows them save He; He knows what is in the

1 Most of the Mohammedan commentators say this word means
‘treasuries.’ The allusion, however, is obviously to the Rab-
binical tradition of the three keys, in the hands of God.

122 : THE QUR'AN. VI, 60-66.

land and in the sea; and there falls not a leaf save
that He knows it; nor a grain in the darkness of the
earth, nor aught that is moist, nor aught that is dry,
save that is in His perspicuous Book.

[60] He it is who takes- you to Himself at night',
and knows what ye have gained in the day; then He
raises you up again, that your appointed time may
be fulfilled; then unto Him is your return, and then
will He inform you of what ye have done.

He triumphs over His servants; He sends to
them guardian angels, until, when death comes to
any one of you, our messengers take him away; they
pass not over any one, and then are they returned to
God, their true sovereign.

Is not His the rule? but He is very quick at
reckoning up.

Say, ‘Who rescues you from the darkness of the
land and of the sea?’ ye call upon Him in humility
and in secret, ‘ Indeed, if He would rescue us from
this, we will surely be of those who give Him
thanks.’ Say, ‘God rescues from the darkness
thereof, and from every trouble, yet ye associate
others with Him.’

[65] Say, ‘He is able to send torment on you
from above you and from beneath your feet, and to
confuse you in sects, and to make some of you taste
the violence of others.’

See how we turn about the signs, that haply they
may discriminate. Thy people called it a lie, and
yet it is the truth. Say, ‘I have not charge over
you; to every prophecy is a set time, and in the end
ye shall know,’

1 In sleep.

VI, 67-73. THE CHAPTER OF CATTLE. 123

When thou dost see those who plunge deeply into
the discussion of our signs, turn from them until
they plunge deeply-into some other discourse ;. for
it may be that Satan may make thee forget; but sit
not, after thou hast remembered, with the unjust
people.

Those who fear are not bound to take account of
_ them at all, but mind !—haply they may fear.

Leave those who have taken their religion for a
play and a sport, whom this world’s life hath de-
ceived, and remind them thereby that a soul shall
be given up for what it has earned; nor has it, beside
God, patron or intercessor; and though it should
compensate with the fullest compensation, it would
not be accepted. Those who are given up for what
they have gained, for them is a drink of boiling
water, and grievous woe for that they have mis-
believed.

[70] Say, ‘Shall we call on what neither profits us
nor harms us, and be thrown back upon our heels after
God has guided us, like him whom Satan hath led
away bewildered in the earth, who has companions
who call him to guidance, “Come to us?”’ Say,
‘Verily, God's guidance is the guidance, and we are
bidden to resign ourselves unto the Lord of the
worlds, and be ye steadfast in prayer and fear Him,
for He it is to whom we shall be gathered.’

He it is who has created the heavens and the
earth in truth; and on the day when He says,
‘BE,’ then it is. His word is truth; to Him is the
kingdom on the day when the trumpets shall be
blown; the knower of the unseen and of the evident ;
He is wise and well aware.

124 THE QURAN. τ VI, 74-82.

When Abraham said to his father Azar}, ‘Dost
thou take idols for gods? verily, I see thee and
thy people in obvious error.’ [75] Thus did we
show Abraham the kingdom of heaven and of the
earth, that he should be of those who are sure. And
when the night overshadowed him he saw a star and
said, ‘ This is my Lord;’ but when it set he said, ‘I
love not those that set.’ And when he saw the
moon beginning to rise he said, ‘ This is my Lord ;’
but when it set he said, ‘If God my Lord guides me
not I shall surely be of the people who err.’ And
when he saw the sun beginning to rise he said, ‘This
is my Lord, this is greatest of all;’ but when it set
he said, ‘O my people! verily, I am clear of what
ye associate with God; verily, I have turned my
face to him who originated the heaven and the
earth, as a ‘Hantf, and I am not of the idolaters.’
[80] And his people disputed with him ;—he said,
‘Do ye dispute with me concerning God, when He
has guided me? but I fear not what ye associate
with Him unless my Lord should wish for anything.
My Lord doth comprehend all things in His know-
ledge, will ye not then remember? How should I
fear what ye associate with Him, when ye yourselves
fear not to associate with God what He has sent
down to you no power todo? Which then of the
two sects is worthier of belief, if indeed ye know ?’

Those who believe and do not obscure their faith
with wrong, they are those who shall have security,
and they are guided.

1 The Hebrew Terah is in Arabic Tarah. Eusebius gives the
form Athar, which may in some measure account for the name
here given.

VI, 83-91. _THE CHAPTER OF CATTLE, : 125

' These are our arguments which we gave to
Abraham against his people ;—we raise the rank of
whom we will; verily, thy Lord is wise and know-
ing. And we gave to him Isaac and Jacob, each did
we guide, And Noah we guided before and all his
seed,— David and Solomon and Job and Joseph and
Moses and Aaron,—for thus do we reward those who
do good, [85] And Zachariah and John and Jesus
and Elias, all righteous ones; and Ishmael and
Elisha and Jonas and Lot, each one have we pre-
ferred above the worlds; and of their fathers and
their seed and brethren; we have chosen them and
guided them into a right way.

That is God’s guidance; He guides those whom
He will of His servants; and if they associate
aught with Him,—vain is that which they have
worked.

It is to these we give the Book and judgment and
prophecy; and if these disbelieve therein we have
given them in charge to a people who shall not
disbelieve. |

[90] It is these that God hath guided, and by their
guidance be thou led.

Say, ‘I will not ask you for it a hire: it is naught
save a reminder to the worlds.’

They do not prize God at His true worth when
they say, ‘God has never revealed to mortal anything.’
Say, ‘Who revealed the Book wherewith Moses
came, a light and a guidance unto men? Ye put
it on papers which ye show, though ye hide much! ;

1 The Jews are here, as frequently in the Qur’4n, accused of
suppressing and altering those parts of their scriptures which
referred, according to the Mussulman theory, to the mission of
Mohammed.

126 THE QUR'AN. VI, 91-94.

and ye are taught what ye knew not, neither you
nor your fathers.’ Say, ‘God,’ then leave them in
their discussion to play.

This is the Book which we have revealed, a bless-
ing and a confirmation to those which were before
it, and that the mother of cities! may be warned,
with those who are round about her. Those who
believe in the last day believe therein, and they
unto their prayers will keep.

Who is more unjust than he who devises against
God a lie, or says, ‘I am inspired?,’ when he was not
inspired at all? and who says, ‘I will bring down
the like of what God has sent down;’ but didst thou
see when the unjust are in the floods of death, and
the angels stretch forth their hands, ‘Give ye forth
your souls; to-day shall ye be recompensed with the
torment of disgrace, for that ye did say against God
what was not true, and were too proud to hear His
signs*, And ye come now single-handed as we
created you at first, and ye have left behind your
backs that which we granted you; and we see not
with you your intercessors whom ye pretended were
partners‘ amongst you; betwixt you have the ties

1 Mecca.

2 This refers to Abdallah ibn Sa’hd ibn Abi Sar‘h, who acted as
amanuensis to Mohammed, and when he came to the words ‘ We
have created man from an extract of clay ...., then we produced
it another creation,’ he said, ‘and blessed be God, best of creators,’
and Mohammed told him to write that down too; whereupon he
boasted that he also had been inspired with this sentence which
Mohammed acknowledged to be part of the Qur’4n.

8. This word is nearly always used for the verses of the Qur'an.

4 That is, partners with God, idols; to associate being the
usual phrase in the Qur'an for idolatry.

VI, 94-100. THE CHAPTER OF CATTLE. 127

been cut asunder ; and strayed away from you is what
ye did pretend.’

[95] Verily, God it is who cleaves out the grain
and the date-stone; He brings forth the living from
the dead, and it is He who brings the dead from
the living. There is God! how then can ye be
beguiled ?

He it is who cleaves out the morning, and makes
night a repose, and the sun and the moon two
reckonings—that is the decree of the mighty, the
wise !

He it is who made for you stars that ye might be
guided thereby in the darkness of the land and of
the sea. Now have we detailed the signs unto a
people who do know.

He it is who made you spring from one soul, and
gave you a settlement and a depository’. Now have
we detailed the signs unto a people who discern.

He it is who sends down from the heavens water ;
_and we bring forth therewith growths of everything;
and we bring forth therefrom green things, where-
from we bring forth grain in full ear; and the palm,
from its spathe come clusters within reach; and
gardens of grapes and olives and pomegranates,
alike and unlike;—behold its fruit when it fruits and
ripens! verily, in that ye nave a sign for the people
who believe.

[100] Yet they made the ginn? partners with

1 In the womb. :

* Supernatural beings created, like the devils, of fire instead of
clay, and possessed of miraculous powers. They are devoutly
believed in by Muslims, and are supposed to be subject to the
same controlling laws as mankind, and to have also had prophets .
sent to them. They are probably a survival of some old worship

128 THE QUR'AN. VI, 100-108.

God, though He created them! and they ascribed
to Him sons and daughters, though they have no
knowledge ; celebrated be His praise! and exalted be
He above what they attribute to Him! The inventor .
of the heavens and the earth! how can He have a
son, when He has no female companion, and when
He has created everything, and everything He
knows ?

There is God for you,—your Lord! There is no
god but He, the Creator of everything; then worship
Him, for He o’er everything keeps guard!

Sight perceives Him not, but-He perceives men’s
sights; for He is the subtle, the aware.

Now has an insight from your Lord come unto
you, and he who looks therewith it is for himself;

but he who is blind thereto, it is against his soul ;
and I am not your keeper.

[105] Thus do we turn about the signs, that they
may say, ‘Thou hast studied,’ and that we may
explain to those who know.

Follow what is revealed to thee in thy Lord ;
there is no god but He, and shun the idolaters.

But had God pleased, they would not have asso-
ciated aught with Him; but we have not made thee
a keeper over them, nor art thou for them a warder.

Do not abuse those who call on other than God,
for then they may abuse God openly in their igno-
rance. So do we make seemly to every nation their
work, then unto their Lord is their return, and He
will inform them of what they have done.

of the powers of nature. The word ginn is the same as that
which in the old translation of the Arabian Nights is rendered
‘ genie.’

VI, 109-116. THE CHAPTER OF CATTLE. 129

They swore by God with their most strenuous
oath, that if there come to them a sign they will
indeed believe therein. Say, ‘Signs are only in
God’s hands; — but what will make you under-
stand that even when one has come, they will not
believe ?’ .

[110] We will overturn their hearts and their eye-
sights, even as they believed not at first; and we will
leave them, in their rebellion, blindly wandering on.

And had we sent down unto them the angels, or
the dead had spoken to them, or we had gathered
everything unto them in hosts}, they would not have
believed unless that God pleased—but most of them
are ignorant.

So have we made for every prophet an enemy,—
devils of men and ginns; some of them inspire
others with specious speech to lead astray; but had
thy Lord pleased they would not have done it; so
leave them with what they do devise.

And let the hearts of those who believe not in the
hereafter listen to it; and let them be well pleased
with it; and let them gain what they may gain!

Of other than God shall I crave a decree, when it
is He who has sent down to you the Book in detail,
and those to whom we gave the Book know that it
is sent down from thy Lord, in truth ? be thou not
then of those who doubt.

[115] The words of thy Lord are fulfilled in truth
and justice; there is none to change His words, for
He both hears and knows.

But if thou followest most of those who are in the

1 This word may also be rendered ‘before them’ or ‘a surety’
(for the truth of the revelation).

[6] Κ

120 THE Οὐ᾿ Ἂν. VI, 116-124.
3

land, they will lead thee astray from the path of
God; they only follow suspicion and they only (rest
on) conjecture.

Thy Lord, He knows best who errs from His
path, and He knows best the guided.

Eat then of what God’s name has been pro-
nounced over, if ye believe in His signs. What
ails you that ye do not eat from what God’s name is-
pronounced over, when He has detailed to you what
is unlawful for you? Save what ye are forced to;
but, verily, many will lead you astray by their
fancies, without knowledge. Verily, thy Lord knows
best the transgressors.

[120] Leave alone the outside of sin and the
inside thereof; verily, those who earn sin shall be
recompensed for what they have gained.

But eat not of what the name of God has not been
pronounced over, for, verily, it is an abomination.
Verily, the devils inspire their friends that they may
wrangle with you; but if ye obey them, verily, ye
are idolaters.

Is he who was dead and we have quickened
him, and made for him a light, that he might walk
therein amongst men, like him whose likeness is
in the darkness whence he cannot come forth ?
Thus is made seemly to the misbelievers what they
have done.

And thus have we placed in every town the great
sinners thereof, that they may use craft therein; but
they use not craft except against themselves, although
they do not understand.

And when there comes to them a sign, they say,
‘We will not believe until we are brought like what
the apostles were brought ;’ God knows best where

VI, 124-130. THE CHAPTER OF CATTLE. 131

to put His message. There shall befall those who
sin, meanness in God’s eyes, and grievous torment
for the craft they used.

[125] Whomsoever God wishes to guide, He
expands His breast to Islam; but whomsoever He
wishes to lead astray, He makes his breast tight
and straight, as though he would mount up into
heaven!; thus does God set His horror on those
who do not believe.

This is the way of thy Lord—straight. We have
detailed the signs unto a mindful people; for them
is an abode of peace; and their Lord, He is their
patron for what they have done.

And on the day when He shall gather them all
together, ‘O assembly of the ginns! ye have got
much out of mankind.’ And their clients from
among mankind shall say, ‘O our Lord! much ad-
vantage had we one from another;’ but we reached
our appointed time which thou hadst appointed for
us. Says He, ‘The fire is your resort, to dwell
therein for aye! save what God pleases; verily, thy
Lord is wise and knowing.’ :

Thus do we make some of the unjust patrons of
the others, for that which they have earned.

[130] O assembly of ginns and men! did there
not come to you apostles from among yourselves,
relating to you our signs, and warning you of the’
meeting of this very day of yours? They say, ‘We
bear witness against ourselves.’ The life of this
world deceived them, ard they bear witness against
themselves that they were unbelievers.

1 That is, makes him appear as one who would attempt: some
great but impossible thing and fails therein, :

K2

132 THE QUR'AN. VI, 131-138.

That is because thy Lord would never destroy
towns unjustly while their people are careless; but
for every one are degrees of what they have done;
and thy Lord is not careless of that which they do.

Thy Lord is rich, merciful; if He pleases He will
take you off, and will cause what He pleases to
succeed you; even as He raised you up from the
seed of other people.

Verily, what ye are promised will surely come,
nor can ye frustrate it.

[135] Say, ‘O my people! act according to your
power, verily, I am acting too; and soon shall ye
know whose is the future of the abode!’ verily, the
unjust shall not prosper.

They set apart for God, from what He raises of
tilth and of cattle, a portion, and they say, ‘ This is
God’s ;’—as they pretend—‘and this is for our asso-
ciates!;’ but that which is for their associates reaches
not to God, and that which was for God does reach
to their associates ;—evil is it what they judge®.

Thus too have their associates made seemly to
many of the idolaters the killing of their children 8,

1 T.e. the idols.

3 The pagan Arabs used to set apart certain of the produce of
their fields to Allah the chief God, and other portions to minor
deities of their pantheon. The fruits of the portion of the latter
were reserved for the priests, who were careful to restore to their
lot anything that might have fallen into that of Allah, but seldom
troubled themselves to do the converse. This custom survives
to a certain extent in the desert to the present day, where one tree
in every district is devoted to patron saints, and allowed to grow
untouched, although the others in the neighbourhood are hacked
to pieces as food for camels,

5. Alluding both to human sacrifices to idols and the cruel cus-
tom of burying female children alive. See Introduction,

VI, 138-143. | THE CHAPTER OF CATTLE. 133

to destroy them, and to obscure for them their
religion?; but had God pleased they would not have
done it, leave them alone and that which they have
forged.

And they say, ‘These cattle and tilth are inviolable;
none shall taste thereof, save such as we please’—
as they pretend—and there are cattle whose backs
are prohibited, and cattle over whom God’s name is
not pronounced,—forging a lie against Him! He
shall reward them for what they have forged.

[140] And they say, ‘What is in the wombs of
these cattle is unlawful for our wives, but if it be
(born) dead, then are they partners therein.’ He
will reward them for their attribution; verily, He is
wise and knowing.

Losers are they who kill their children foolishly,
without knowledge, and who prohibit what God has
bestowed upon them, forging a lie against God; they
have erred and are not guided.

He it is who brought forth gardens with trailed?
and untrailed vines, and the palms and corn land,
with various food, and olives, and pomegranates,
alike and unlike. Eat from the fruit thereof whene’er
it fruits, and bring the dues thereof on the day of
harvest, and be not extravagant; verily, He loves
not the extravagant.

Of cattle are there some to ride on and to spread?
Eat of what God has bestowed upon you, and follow

1 That is, to obscure what little trace it had of the original faith
of Abraham the ‘Hanff.

3 Trailed over an ‘Arfsh, that is, a sort of hut made of boughs.

5 That is, spread out when slaughtered, or from the hides and
wool, &c., of which a bed (farsh) is made.

134 THE QUR'AN. VI, 143-148.

not the footsteps of Satan; verily, he is to you an
open foe.

Eight pairs,—of sheep two, and of goats two; say,
‘Are the two males unlawful, or the two females, or
what the wombs of the two females contain ? inform
me with knowledge if ye tell the truth.’ [145] And
of camels two, and cows two; say, ‘Are the two
males unlawful, or the two females, or what the
wombs of the two females contain? Were ye wit-
nesses when God ordained for you these >—Then
who is more unjust than he who devises a lie
against God, to lead men astray without knowledge?
verily, God guides not the unjust people.’

Say, ‘I cannot find in what I am inspired with any-
thing unlawful for the taster to taste; unless it be
dead (of itself), or blood that has been shed, or the
flesh of swine,—for that is a horror—or an abomina-
tion that is consecrated to other than God. But he
who is forced, not wilfully nor transgressing,—then,
verily, thy Lord is forgiving and merciful” >

To those who were Jews did we prohibit every-
thing that hath a solid hoof; and of oxen and sheep
did we prohibit to them the fat, save what the backs
of both do bear, or the inwards, or what is mixed
with bone; with that did we recompense them for
their rebellion, for, verily, we are true.

And if they give thee the lie, say, ‘Your Lord is
of ample mercy, nor shall His violence be turned
back from the sinful people.’

1 The Arabs alternately made it unlawful to eat the males, and
then the young of these four kinds of cattle. Mohammed in this
passage shows the absurdity of their custom by pointing out the
difficulty of deciding which is lawful and unlawful in the case of
eight pairs.

VI, 149-153. THE CHAPTER OF CATTLE. I
9-153 3

Those who associate others with God will say,
‘Had God pleased, we had not so associated, nor
our fathers; nor should we have forbidden aught.’
Thus did they give the lie to those who came before
them, until they tasted of our violence! Say, ‘Have
ye any knowledge? if so, bring it forth to us: ye
only follow suspicion, and ye do but conjecture.’

[150] Say, ‘God’s is the searching argument; and

had He pleased He would have guided you all.’
« Say, ‘Come on then with your witnesses, who
bear witness that God has prohibited these!’ but if
they do bear witness, bear thou not witness with
them; nor follow the lust of those who say our
‘signs are lies, and those who do not believe in the
last day, or those who for their Lord make peers.

Say, ‘Come! I will recite what your Lord has
forbidden you, that ye may not associate aught with
-Him, and (may show) kindness to your parents, and
not kill your children through poverty ;—we will
provide for you and them ;—and draw not nigh to
flagrant sins, either apparent or concealed, and kill
not the soul, which God hath forbidden save by
right!; that is what God ordains you, haply ye ney
-understand.’

And draw not nigh unto the wealth of the δε δ,
‘save so as to better it, until he reaches full age; and
give weight and measure with justice. We do not
compel the soul save what it can compass ; and when
ye pronounce, then be just, though it be in the case
of a relative.

And God’s compact fulfil ye; that is what He

1 That is, commit no homicide unless it be by legal execution
or the slaying of infidels in war.

136 THE QUR'AN. VI, 154-160.

ordained you, haply ye may be mindful. Verily,
this is my right way; follow it then, and follow not
various paths, to separate yourselves from His way ;
that is what He has ordained you, haply ye may
fear !

[155] Then we gave Moses the Book, complete
for him who acts aright, and a decision and a
guidance and a mercy; haply in the meeting of
their Lord they will believe.

This is the Book which we have sent down; it is
a blessing; follow it then and fear; haply ye may
obtain mercy. Lest ye say, ‘The Book was only sent
down to two sects before us; verily, we, for what they
read, care naught.’ Or, lest ye should say, ‘Had we
had a book revealed to us we should surely have
been more guided than they;’ but there is come
to them a manifest sign from their Lord, and a
guidance and a mercy; who then is more unjust
than he who calls God's signs lies, and turns from
them? we will reward those who turn from our
signs with an evil punishment for that they turned
away.

What do they expect but that the angels should
come for them, or that thy Lord should come, or
that some signs? of thy Lord should come? On the
day when some signs do come, its faith shall profit
no soul which did not believe before, unless it has
earned some good by its faith. Say, ‘Wait ye
expectant, then we wait expectant too.’

[160] Verily, those who divided their religion and
became sects, thou hast not to do with them, their

1 Signs of the approach of the day of judgment.

VI, 160-165. THE CHAPTER OF CATTLE, 137

matter is in God’s hands, He will yet inform them
of that which they have done.

He who brings a good work shall have ten like it;
but he who brings a bad work shall be recompensed
only with the like thereof, for they shall not be
wronged.

Say, ‘As for me, my Lord has guided me to the
right way, a right religion,—the faith of Abraham
the ‘Hanif, for he was not of the idolaters.’

Say, ‘Verily, my prayers and my devotion and my
life and my death belong to God, the Lord of the
worlds. He has no partner; that is what I am
bidden ; for I am first of those who are resigned.’

Say, ‘Other than God shall I crave for a Lord
when He is Lord of all?’ but no soul shall earn
aught save against itself!; nor shall one bearing a
burden bear the burden of another; and then unto
your Lord is your return, and He will inform you
concerning that whereon ye do dispute.

[165] Heit is who made you vicegerents, and raised
some of you above others in degree, to try you by
that which he has brought you ;—verily, thy Lord is
swift to punish, but, verily, He is forgiving and
merciful.

1 Not receive the recompense of other than persons’ evil actions.

138 THE QUR’AN. VIL, r-rr.

Tue CHAPTER OF AL AARAF}.
(VII. Mecca.)

In the name of the merciful and compassionate
God.

A.L.M.S. A book revealed to thee,—so let
there be no straitness in thy breast, that thou
mayest warn thereby,—and a reminder to the
believers.

Follow what has been revealed to you from your
Lord, and follow not beside Him patrons; little is it
that ye mind.

Yet how many a town have we destroyed, and
our violence came upon it by night,.or while they
slept at noon; and their cry, when our violence came
upon them, was only to say, ‘Verily, we were unjust!’
[5] But we will of a surety question those to whom
the prophets were sent, and we will narrate to them
with knowledge, for we were not absent. The
balance on that day is true, and whosesoever scales
are heavy, they are prosperous; but whosesoever
scales are light, they it is who lose themselves, for
that they did act unjustly by our signs.

We have established you in the earth, and we
have made for you therein livelihoods; little is it that
ye thank; [10] and we created you, then we fashioned
you, then we said unto the angels, ‘Adore Adam,’
and they adored, save Iblis, who was not of those
who did adore.

Said He, ‘What hinders thee from adoring when

1 The name of the bridge between heaven and hell described
in this chapter.

VII, 11-22. THE CHAPTER OF AL AARAF, 139

I order thee ?’ he said, ‘I am better than he; Thou
hast created me from fire, and him Thou hast created
out of clay.’

Said He, ‘Then go down therefrom; what ails thee
that thou shouldst be big with pride therein? go
forth! verily, thou art of the little ones.’

He said, ‘ Respite me until the day when they
shall be raised.’ He said, ‘Verily, thou art of the
respited ;’ [15] said he, ‘For that Thou hast led me
into error, I will lie in wait for them in Thy straight
path ; then I will surely come to them, from before
them and from behind them; and most of them Thou
shalt not find thankful.’ He said, ‘Go forth there-
from, despised, expelled ; whoso follows thee, I will
surely fill hell with you altogether. But, O Adam,
dwell thou and thy wife in Paradise and eat from
whence ye will, but draw not nigh unto this tree
or ye will be of the unjust.’

But Satan whispered to them to display to them
what was kept back from them of their shame, and
he said, ‘Your Lord has only forbidden you this tree
lest ye should be twain angels, or should become of.
the immortals ;’ [20] and he swore to them both,
‘Verily, I am unto you a sincere adviser ;’ and he
beguiled them by deceit, and when they twain tasted
‘of the tree, their shame was shown them, and they
began to stitch upon themselves the leaves of the
garden. And their Lord called unto them, ‘ Did I
not forbid you from that tree there, and say to you,
Verily, Satan is to you an open foe?’ They said, "Ὁ
our Lord! we have wronged ourselves—and if Thou
dost not forgive us and have mercy on us, we shall
surely be of those who are lost!’ He said, ‘Go ye
down, one of you to the other a foe; but for you in

140 THE QUR'AN. VII, 23-30.

the earth there is an abode, and a provision for a
season.’ He said, ‘ Therein shall ye live and therein
shall ye die, from it shall ye be brought forth.’

[25] O sons of Adam! we have sent down to
you garments wherewith to cover your shame, and
plumage'!; but the garment of piety, that is better.
That is one of the signs of God, haply ye may
remember.

O sons of Adam! let not Satan infatuate you as
he drove your parents out of Paradise, stripping from
them their garments, and showing them their shame;
verily, he sees you—he and his tribe, from whence ye
cannot see them. Verily, we have made the devils
patrons of those who do not believe, and when they
commit an abomination they say, ‘We found our
fathers at this, and God bade us do it.’

Say, ‘God bids you not to do abomination; do ye
say against God that which ye do not know ?’

Say, ‘My Lord bids only justice :—set steadfastly
you faces at every mosque and pray to Him, being
sincere in your religion. As He brought you forth
in the beginning, shall ye return. A sect He guides,
and fora sect of them was error due; verily, they
did take the devils for their patrons instead of God,
and they did count that they were guided.’

O sons of Adam! take your ornaments to every
mosque’; and eat and drink, but do not be extra-
vagant, for He loves not the extravagant.

[30] Say, ‘Who has prohibited the ornaments of
God which He brought forth for His servants, and the
good things of His providing δ᾽ say, ‘On the day of

1 Te. fine dresses.
3 That is, wear your best apparel in the mosque.

VII, 30-36. THE CHAPTER OF AL AARAF. 141

judgment they shall only be for those who believed
when in the life of this world’ Thus do we detail
the signs unto a people that do know.

Say, ‘My Lord has only prohibited abominable
deeds, the apparent thereof and the concealed’
thereof, and sin, and greed for that which is not
right, and associating with God what He has sent
down no power for, and saying against God that
which ye do not know.’

Every nation has its appointed time, and when
their appointed time comes they cannot keep it back
an hour, nor can they bring it on.

O sons of Adam! verily, there will come to you
apostles from amongst you, narrating unto you my
signs ; then whoso fears God and does what is right,
there is no fear for them, nor shall they grieve. But
those who say my signs are lies, and who are too.
big with pride for them, these are the fellows of the
Fire, they shall dwell therein for aye!

[35] Who is more unjust than he who devises
against God a lie, or says His signs are lies? These,
their portion of the Book shall reach them %, until
when our messengers come to take their souls away,
and say, ‘Where is what ye used to call upon instead
of God?’ they say, ‘They have strayed away from
us ;’ and they shall bear witness against themselves
that they have been misbelievers.

He will say, ‘Enter ye—amongst the nations who

1 Whereas now idolaters share in the good things of this world ;
but on the day of judgment those only shall enjoy them who
were believers here.

* That is, they shall have whatever portion of good or evil is
written for them in the book of their fate.

142 THE QUR’AN. VII, 36-42.

have passed away before you, both of ginns! and men
—into the fire ;) whenever a nation enters therein, it
curses its mate?; until, when they have all reached
it, the last of them will say unto the first, ‘O our
Lord! these it was who led us astray, give them
double torment of the fire!’ He will say, ‘To each
of you double! but ye do not know.’ And the first
of them will say unto the last, ‘Ye have no preference
over us, so taste ye the torment for that which ye
have earned !’ .

Verily, those who say our signs are lies and are too
big with pride for them; for these the doors of heaven
shall not be opened, and they shall not enter into
Paradise until a camel shall pass into a needle’s eye.
_ It is thus that we reward the sinners; for them is
a couch of hell-fire, with an awning above them!
thus do we reward the unjust!

[40] But those who believe and do what is right—
we will not oblige a soul more than its capacity
—they are the fellows of Paradise, they shall dwell
therein for aye.

We will strip away what ill feeling is in their
breasts—there shall flow beneath them rivers, and
they shall say, ‘ Praise belongs to God who guided
us to this! for we should not have been guided had
not God guided us!—the apostles of our Lord did
come to us with truth!’ And it shall be cried out to
them, ‘This is Paradise which ye have as an in-
heritance for that which ye have done!’ And the
fellows of Paradise will call out to the fellows of the
Fire, ‘We have now found that what our Lord
promised us is true; have ye found that what your

1 See p. 127, note 2. 3 Literally, his sister.

VII, 42-31. THE CHAPTER OF AL AARAF. 143

Lord promised you is true?’ They will say, ‘ Yea!’
And a crier from amongst them will cry out, ‘ The
curse of God is on the unjust who turn from the way
of God and crave to make it crooked, while in the
hereafter they do disbelieve!’

And betwixt the two there is a veil, and on al
Aar4f are men who know each by marks; and they
shall cry out to the fellows of Paradise, ‘Peace be upon
you!’ they cannot enter it although they so desire.
[45] But when their sight is turned towards the
fellows of the Fire, they say, ‘O our Lord! place us
not with the unjust people.’ And the fellows on
al AarAf will cry out to the men whom they know by
their marks, and say, ‘ Of no avail to you were your
collections, and what ye were so big with pride about ;
are these those ye swore that God would not extend
mercy to? Enter ye Paradise; there is no fear for
you, nor shall ye be grieved.’

But the fellows of the Fire shall cry out to the
fellows of Paradise, ‘Pour out upon us water, or
something of what God has provided you with?.’
They will say, ‘God has prohibited them both to
those who misbelieve; who took their religion for
a sport and a play; whom the life of the world
beguiled.’—To-day do we forget them as they forgot
the meeting of this day, and for that they did deny
our signs !

[50] Now we have brought them a book explain-
ing it in knowledge, a guidance and a mercy to a
people who believe.

Do they wait now for aught but its interpreta-
tion ?—on the day when its interpretation shall come,

1 The fruits of Paradise.

144 THE Οὐ Ἂν, ες ὙΗ, g1-g7.

those who forgot it before will say, ‘There did come
to us the apostles of our Lord in truth, have we
intercessors to intercede for us? or, could we return,
we would do otherwise than we did. They have
lost themselves, and that which they devised has
strayed away from them. .

Verily, your Lord is God who created the heavens
and the earth in six days; then He made for the
Throne. He covers night with the day—it pur-
sues it incessantly—and the sun and the moon and
the stars are subject to His bidding. Aye!—His
is the creation and the bidding,—blessed be God
the Lord of the worlds!

Call on your Lord humbly and secretly, verily, He
loves not the transgressors. And do not evil in the
earth after it has been righted ; and call upon Him
with fear and earnestness; verily, the mercy of God
is nigh unto those who do well.

[55] He it is who sends forth the winds as heralds
before His mercy; until when they lift the heavy
cloud which we drive to a dead land, and send down
thereon water, and bring forth therewith every kind
of fruit ;—thus do we bring forth the dead; haply ye
may remember.

And the good land brings forth its vegetation by
the permission of its Lord; and that which is vile
brings forth naught but scarcity. Thus do we turn
about our signs for a people who are grateful.

We did send Noah unto his people, and he said,
‘O my people! serve God, ye have no god but
Him; verily, I fear for you the torment of the
mighty day.’ Said the chiefs of his people, ‘ Verily,

1 The highest heaven is so called.

VII, 58-67. THE CHAPTER OF AL AARAF. 145

we do surely see you in obvious error.’ Said he,
‘O my people! there is no error in me; but I am
an apostle from the Lord of the worlds. [60] I
preach to you the messages of my Lord, and I give
you sincere advice; and I know from God what ye
know not. What! do ye wonder that there came to
you a reminder from your Lord by a man from
amongst yourselves, to warn you, and that ye may
fear ? but haply ye may receive mercy.’

But they called him a liar, and we rescued him
and those who were with him in the ark; and we
drowned those who said our signs were lies, verily,
they were a blind people.

And unto ‘Ad? (we sent) their brother Hid’, who
said,‘O my people! serve God, ye have no god save
Him; what! will ye not then fear?’ Said the chiefs
of those who misbelieved amongst his people, ‘Verily,
we see thee in folly, and, verily, we certainly think
thou art of the liars.’ [65] He said, ‘O my people!
there is no folly in me; but I am an apostle from
the Lord of the worlds; I preach to you the mes-
sages of your Lord; and, verily, I am to you a
faithful adviser. What! do ye then wonder that
there comes to you a reminder from your Lord by a
man from amongst yourselves, to warn you? re-
member when He made you vicegerents after
Noah’s people .and increased you in length of
stature; remember, then, the benefits of God,—

1 An extinct tribe of the ancient Arabs,

3 Hfd and Thamfid, both mentioned in the works of Ptolemy,
were two tribes of the ancient Arabs, extinct in Mohammed’s time,
whose disappearance had been attributed, by popular tradition, to
divine vengeance.

[6] L

146 THE QURAN. VII, 67-74.

haply ye may prosper!’ They said, ‘Hast thou
come to us that we may worship God alone, and
leave what our fathers used to worship? then bring
us what thou dost threaten us with, if thou art of
those who tell the truth!’ He said, ‘There shall
fall upon you from your Lord horror and wrath; do
ye wrangle with me about names, which ye and your
fathers have named yourselves, for which God sent
down no power; wait then expectant, and I with
you will wait expectant too! [70] But we rescued
him and those with him, by mercy from ourselves,
and we cut off the hindermost parts of those who said
our signs were lies and who were not believers.’
Unto Thamtd (we sent) their brother ΖΑ] ἢ, who
said, ‘O my people! worship God; ye have no god
but Him: there has come to you a manifest: sign
from your Lord. This she-camel of God’s is a sign
for you ; leave her then to eat in the land of God,
and touch her not with evil, or there will overtake
you grievous woe. And remember how he made
you vicegerents after ‘Ad and stablished you in the
earth, so that ye took for yourselves castles on its
plains and hewed out mountains into houses!; and
remember the benefits of God, and waste not the
land, despoiling it.’ Said the chiefs of those who
were big with pride from amongst his people to
those who were weak,—to those amongst them who
believed, ‘Do ye know that Za4lith is sent from his
Lord?’ They said, ‘We do believe in that with
which: he is sent.’ Said those who were big with
pride, ‘Verily, in what ye do believe we disbelieve.’

1 Referring to the numerous. excavated rock-dwellings in
Idumaea. ;

VII, 75,76. | THE CHAPTER OF AL AARAF. 147

[75] Then they did hamstring the camel, and re-
belled against the bidding of their Lord and said,
“Ὁ Zali‘h! bring us what thou didst threaten us
with, if thou art of those who are sent.’ Then the
earthquake took them, and in the morning they lay
prone in their dwellings; and he turned away from
them and said, ‘O my people! I did preach to you
the message of my Lord, and I gave you good
advice; but ye love not sincere advisers,’

* All that has been hitherto written about the legend ΖΑ] and
his camel is pure conjecture; the native commentators add nothing
but a few marvellous details to the story as given in the Qur’4n,
and the European annotators can only suggest possible identifica-
tions for Zali‘h himself, such as the Schelah of Gen. xi. 13. My
own view of the matter is of course an hypothesis too, but it has at
least some circumstantial evidence in its favour; it is embodied in
the following extract from my ‘ Desert of the Exodus,’ p. 50: ‘Near
El Watfyeh is situated the tomb of Nebi Sdleh, a wretched little
building, but accounted by the Bedawin one of the most sacred
spots on the Peninsula (of Sinai). Hither they resort in great num-
bers at certain seasons of the year to perform ceremonies and
sacrificial rites. Who and what was Nebi Sdleh, “the Prophet
S4leh,” or, as his name implies, “the Righteous Prophet?” A great
saint with the Bedawin, perhaps the ancestor of the Sawd4liheh
tribe, who are named after him ; but this explanation is vague and
unsatisfactory, and in the absence of any certain information on the
subject I will venture to propound a theory. I must premise that
near the summit of Jebel Musa is a peculiar mark in the stone
which has a strong resemblance to the imprint of a camel’s foot.
It is regarded by the Bedawin with great veneration, and the girls,
when tending their flocks on the mountains, often milk their goats
into it as a sure means of obtaining increase and prosperity. This
mark is called Athar N&gat en Nebf, “the footprint of the Pro-
phet’s She-camel.” It is generally taken for granted that the
Prophet in question is Mohammed, but to my mind there are
several circumstances which seem to connect the Nebi Saleh of the
tomb with the prophet of the legend. A Bedawin’s notions of the
separate identity of Moses, Elias, and Sdleh are of the vaguest

L2

148 : THE Qur’AN, VII, 77-83

And Lot, when he said to his people, ‘Do ye
approach an abomination which no one in all the
world ever anticipated you in? verily, ye approach
men with lust rather than women—nay, ye are a
people who exceed.’ [80] But his people’s answer only
was to say, ‘Turn them out of your village, verily,
they are a people who pretend to purity.’ But we
saved him and his people, except his wife, who was
of those who lingered; and we rained down upon
them a rain;—see then how was the end of the
sinners |

And unto Midian did we send their brother

kind, and if asked to which of his national saints the camel be-
longed you will find that he has never even thought of the question
at all, There is no point in attributing the mysterious footprint
to the camel of Mohammed, for the celebrated “night journey ” to
heaven, the Prophet’s only recorded aeronautic trip, was performed
on Bork, a creature with the feet of a mule. But Mohammed has
a legend in the Qur’4n of a certain “ Nebi Saleh,” who was sent as
a prophet to the people of Thamfid, and whose divine mission was
attested by the production of a she-camel from the rock. The
author of “ ΕἸ Islam” certainly did visit the Sinaitic mountains, and
may in all probability have taken the story from the national
traditions of the Peninsula. The origin and history of Nebi Saleh
is quite unknown to the present Bedawin inhabitants, but they
nevertheless regard him with more national veneration than even
Moses himself. J should therefore conclude that the Nebi Sdleh
of the tomb in Wady es Sheikl, the prophet of the camel’s foot-
print, and the Séleh of the Qur'an are identical, and that the
“people of Thamfid” are the Saracen inhabitants of Sinai, who
preceded the Mohammedan invasion. Who then was Nebi S4leh?
Looking at the veneration in which his memory is held, and at the
character of the miracle attributed to him—the rock smitten with
a rod, and a live camel, the greatest of Bedawin blessings,
miraculously produced therefrom—with the subsequent rebellion
of the people for whom the Prophet worked the sign, I fancy we
may recognise in the tradition a distorted reminiscence of the
Israelitish lawgiver himself,’

VII, 83-88. THE CHAPTER OF AL AARAF, 149

Sho’haib1, who said, ‘O my people! serve God, ye
have no god save Him. There has come to you
a manifest sign from your Lord; then give good
weight and measure, and be not niggardly of your
gifts to men, and do not evil in the earth after it has
been righted. That is better for you if ye are
believers; and sit not down in every path, threaten-
ing and turning from the path of God those who
believe in Him, and craving to make it crooked.
Remember when ye were few and He multiplied
you; and see what was the end of the evildoers! [85]
And if there be a party of you who believe in what
I am sent with, and a party who believe not, then
wait patiently until God judges between us, for He
is the best of judges.’ Said the crowd of those who
were big with pride amongst His people, ‘We will
of a surety turn thee out, Ὁ Sho’haib! and those who
believe with thee, from our village; or else thou
shalt return unto our faith.’ Said he, ‘What even
if we be averse therefrom? We shall have devised
a lie against God if we return unto your faith, after
God has saved us from it; and what should ail us
that we should return thereto, unless that God our
Lord should please ? our Lord embraces everything
in His knowledge ;—on God do we rely. O our
Lord! open between us and between our people in
truth, for Thou art the best of those who open?’
And the chiefs of those who disbelieved amongst

} The Jethro of the Bible.

3 That is, ‘give us a chance,’ the idiom is still current in modern
parlance. A shopkeeper, for instance, who has not sold anything
all day, or who refuses a bargain, always says yefta‘h’allah, ‘never

- mind ! God will give me a chance of selling it.’

150 THE QURAN. VII, 88-98.

his people said, ‘If ye follow Sho’hdib, verily, ye
shall be the losers;’ then there took them the earth-
quake, and in the morning they lay in their dwellings
prone. [90] Those who called Sho’haib a liar, (were)
as though they had not dwelt therein!—Those who
called Sho’haib a liar, they were the losers then!
And he turned away from them and said, ‘O my
people! I preached to you the messages of my
Lord, and I gave you good advice; how should I
be vexed for a people who do misbelieve ?’

We have not sent unto a city any prophet
except we overtook the people thereof with trouble
and distress, that haply they might humble them-
selves; and then did we give them, in exchange for
evil, good, until they increased and said, ‘ Distress
and joy both touched our fathers ; then we overtook
them suddenly ere they could perceive-—Had the
people of the town but believed and feared, we would
have opened up for them blessings from the heavens
and from the earth; but they said it was a lie, so
we overtook them for that which they had earned.

[95] Were the people of these cities then secure
that our violence would not come on them by night,
while they slept? were the people of these cities
secure that our violence would not come on them
in the morning whilst they played ? were they secure
from the craft of God? none feel secure from the
craft of God except a people that shall lose.

Is it not shown to those who inherit the earth
after its (former) people, that, did we please, we would
smite? them in their sins, and would set a stamp
upon their hearts, and then they should not hear ?

1 The word is used of an arrow that hits a mark, and hence of
any sudden calamity that falls on a man,

VIL, 99-113. THE CHAPTER OF AL AARAF. 151

These cities, we do relate to thee their stories.
There came to them our apostles with manifest
signs; but they did not at all believe in what they
called a lie before—Thus doth God set a stamp
upon the hearts of those who misbelieve.

[100] Nor did we find in most of them a cove-
nant; but we did find most of them workers of
abomination.

Then we raised up after them Moses with our
signs to Pharaoh and his chiefs; but they dealt
unjustly therewith, and see what was the end of the
evildoers !

Moses said, ‘O Pharaoh ! verily, Iam an apostle
from the Lord of the worlds ; it is not right for me
to speak against God aught but the truth. I have
come to you with a manifest sign from my Lord;
send then the children of Israel‘with me.’ Said ‘he,
‘If thou hast come ‘with a sign, then bring it, if thou
art of those who speak the truth.’ Then he threw
his rod down, and lo! it was an obvious snake ; [105]
and he drew out his hand, and lo! it was ‘white to
the beholders. Said the chiefs of Pharaoh’s people,
‘Verily, this is surely a knowing magician ; he desires
to turn you out of your land ;—what is it then ye
bid?’ They said, ‘Give him and his brother some
hope; and send into the cities to collect and bring you
every knowing magician.’ [110] And the magician
came to Pharaoh and said, ‘Is there indeed a reward
for us if we are conquerors?’ He said, ‘ Yea! and
ye shall be of those who draw nigh unto me.’ They
said, ‘O Moses! wilt thou cast down (thy rod) or
shall we be (first) to throw?’ Said he, ‘Throw down;’
and when they threw down, they did enchant the
people’s eyes, and made them dread, and brought a

152 THE QUR'AN. VII, 113-126.

mighty magic. But we inspired Moses (saying),
‘Throw down thy rod, and it will gulp down that
which they devise;’ [115]and the truth stood fast, and
vain was that which they had done; and they were
conquered there, and turned back feeling small! and
the magicians threw themselves down adoring. Said
they, ‘We believe in the Lord of the worlds, the
Lord of Moses and Aaron!’ [120] Said Pharaoh,
‘Do. ye believe in him ere I give you leave ? This
is craft which ye have devised in the land, to turn
its people out therefrom, but soon shall ye know! I
will cut off your hands and your feet from opposite
sides, then I will crucify you altogether!’ They
said, ‘Verily, we unto our Lord return! nor dost
thou take vengeance on us, save for that we believe
in the signs of our Lord, when they come to us..

‘O our Lord! pour out upon us patience, and take
us to Thyself resigned?. And the chiefs of Pharaoh's
‘people said, ‘ Will ye leave Moses and his people to
do evil in the land, and to leave thee and thy gods?’
Said he, ‘We will have their sons slain and their
women we will let live, for, verily, we are triumphant
over them.’

[125] Said Moses unto his people, ‘Ask for aid
from God and be patient ; verily, the earth is God’s!
He gives it for an inheritance to whom He pleases
of His servants, and the future is for those who
fear.’ They said, ‘We have been hurt before thou
didst come to us, and since thou hast come to us.’
Said he, ‘It may be that your Lord will destroy
your foe, and will make you succeed him in the
earth; and He will see how ye act.’

1 Or, cause us to die Moslems,

VII, 127-134. THE CHAPTER OF ΑΙ, AARAF. 153

We had overtaken Pharaoh’s people with the
years (of dearth) and scarcity of fruits, that haply they
might remember ; but when there came to them a
good thing they said, ‘This is ours;’ and if there
befel them an evil, they took the augury from
Moses and those with him ;—is not their augury
only in God’s hands ?—but most of them know not.

And they said, ‘Whatever thou dost bring us as
a sign to enchant us therewith, yet will we not
believe in thee.’

[130] Then we sent upon them the flood and the
locusts and the lice and the frogs and the blood,
—signs detailed; but they were big with pride and
were a people who did sin.

And when there fell upon them the plague, they
said, ‘O Moses! call upon thy Lord for us, as
He has covenanted with thee; verily, if thou dost
remove the plague from us, we will believe in thee;
and we will assuredly send with thee the children of
Israel.’ But when we removed from them the plague
until the appointed time which they should reach,
lo! then they broke their promise. But we took
vengeance on them, and we drowned them in the
sea, for that they said our signs were lies and were
careless thereof. And we gave as an inheritance
unto the people who had been weak, the eastern
quarters of the earth and the western quarters
thereof, which we had blest; and the good word of
thy Lord was fulfilled on the children of Israel, for
that they were patient; and we destroyed that which
Pharaoh and his people had made and that which
they had piled‘. And with the children of Israel

Σ The word y‘arishfin is properly used of making wooden huts,

154 THE QUR'AN, VII, 134-141.

we passed across the sea; and they came unto a
people devoted to their idols, and said, ‘O Moses!
make for us a god as they have gods.’ Said he,
‘Verily, ye are ignorant people.’ [135] Verily, these
—destroyed shall be that which they are given to;
and vain is that which they have done.

He said, ‘Other than God then do ye crave for a
god, when He has preferred you above the worlds ?’

And when we saved you from Pharaoh’s people who
wrought you evil woe, killing your sons, and letting
your women live; and in that was a mighty trial
from your Lord.

And we appointed for Moses thirty nights, and
completed them with ten (more), so that the time
appointed by his Lord was completed to forty nights.
And Moses said unto his brother Aaron, ‘ Be thou
my vicegerent amongst my people, and do what is
right, and follow not the path of the evildoers.’

And when Moses came to our appointment, and his
Lord spake unto him, he said, ‘O my Lord! show me,
—that I may look on thee!’ He said, ‘ Thou canst
not see me; but look upon the mountain, and if it
remain steady in its place, thou shalt see me;’ but
when his Lord appeared unto the mountain He
made it dust, and Moses fell down in a swoon!

[140] And when he came to himself, he said,
‘Celebrated be thy praise! I turn repentant unto
Thee, and I am the first of those who are resigned.’

He said, ‘O Moses! verily, I have chosen thee
over the people with my messages and my words,
take then what I have brought thee, and be of those

but is here applied to any structures, especially the massive temples
and other piles of Egyptian buildings,

VIL, 141-149. THE CHAPTER OF ΑἹ, AARAF. 155

who thank.’ And we wrote for him upon tablets
an admonition concerning everything, and a detail-
ing of everything: ‘Take them then with firmness,
and bid thy people take them for what is best
thereof. I will show you the abode of those who
work abominations; I will turn from my signs those
who are big with pride in the earth without right ;
and if they see every sign they shall not believe
therein, and if they see the path of rectitude they
shall not take it for a path; but if they see the path
of error they shall take it for a path ;—that is be-
cause they have said our signs are lies and have
been careless of them.’

[145] But those who say our signs and the meet-
ing of the last day are lies,—vain are their works:
shall they be rewarded save for that which they
have done ?

And Moses’ people after him took to themselves of
their ornaments a corporeal calf that lowed!; did
they not see that it could not speak with them, nor
could it guide them in the path? They took it and
they were unjust; but when they bit their hands with
fruitless rage and saw that they had gone astray, they
said, ‘Verily, if our Lord have not compassion on us
and forgive us we shall surely be of those who
lose!’

And when Moses returned unto his people angry
and grieved, he said, ‘ Evil is it that ye have done
after me! Would ye hasten on the bidding of your
Lord ?’ and he threw down the tablets and took his
brother by the head to drag him towards him, but
he said, ‘O son of my mother! verily, the people

1 This is also a Talmudic legend.

156 THE QUR'AN, VII, 149-156.

weakened me and well-nigh killed me; make not
then mine enemies glad about me, and put me not
with the unjust people.’ [150] He said, ‘O Lord!
pardon me and my brother, and let us enter into Thy
mercy; for Thou art the most merciful of the merciful.
Verily, these have taken to themselves a calf; there
shall reach them wrath from their Lord, and abase-
ment in the life of this world; for thus do we reward
those who forge a lie. But those who have done
bad works, and then turn again after them and
believe,—verily, thy Lord, after that, is forgiving
and merciful.’

And when Moses’ wrath calmed down he took the
tables, in the inscription of which was guidance and
mercy for those who dread their Lord.

And Moses chose from his people seventy men
for our appointment; and when the earthquake took
them he said, ‘O my Lord! hadst Thou willed,
Thou hadst destroyed them before and me. Wilt
Thou destroy us for what the fools amongst us have
done? This is naught but Thy trial, wherewith
Thou dost lead astray whom Thou pleasest and Ὁ
guidest whom Thou pleasest; Thou art our patron!
forgive us and have mercy on us, for Thou art the
best of those who do forgive !

[155] ‘And write down for us in this world good,
and in the future too; verily, we are guided unto
Thee. He said, ‘My punishment—with it I fall on
whom I will; and my mercy embraceth everything ;
and I will write it down for those who fear, and who
give alms, and those who in our signs believe,—who
follow the Apostle—the illiterate prophet?, whom

1 Or, the apostle of the Gerttiles.

VII, τρό-τό2. THE CHAPTER OF AL AARAF., 157

they find written down with them in the law and the
gospel, bidding them what is reasonable and for-
bidding them what is wrong, and making lawful for
them what is good, and making unlawful evil things ;
and setting down for them their burdens and the
yokes which were upon them ;—to those who believe
in him and aid him and help him and follow the law
which has been sent down with him—they shall be
the prosperous.’

Say, ‘O ye folk! verily, I am the Apostle of God
unto you all,—of Him whose is the kingdom of the
heavens and the earth, there is no god but He!
He quickens and He kills! believe then in God and
His Apostle, the illiterate prophet,—who believes in
God and in His words—then follow him that haply
ye may be guided.

Amongst Moses’ people is a nation guided in
truth, and thereby act they justly.

[160] And we cut them up into twelve tribes,
each a nation; and we revealed unto Moses, when
his people asked him for drink, ‘Strike with thy staff
the rock!’ and there gushed forth from it twelve
springs, each folk knew their drinking place. And
we overshadowed them with the cloud; and sent
down upon them the manna and the quails, ‘ Eat of
the good things we have provided you with !’—Yet
they did not wrong us, but it was themselves they
wronged. .

And when it was said unto them, ‘ Dwell in this
city and eat therefrom as ye will, and say ‘hi¢¢atun
and enter the gate adoring; so will we pardon you
your sins ;—we will increase those who do well,’ But
those amongst them who did wrong changed it for
another word than which was said to them; and we

158 THE Qur’AN. VI, 162-168:

sent upon them a plague from heaven for that they
were unjust.

Ask them too about the city which stood by the
sea, when they transgressed upon the Sabbath ; when
their fish came to them on the Sabbath day sailing
straight up to them; but on the days when they kept
not the Sabbath, they came not to them, thus did we
try them for the abominations that they wrought’.

And when a nation from amongst them said,
‘Why do ye warn a people whom God would
destroy, or punish with severe torment?’ they said,
‘As an excuse to your Lord, that haply they may
fear.’ [165] But when they forgot what they had
been reminded of, we saved those who forbade evil,
but we overtook those who did wrong with punish-
ment ;—evil was the abomination that they did, but
when they rebelled against what they were forbidden,
we said to them, ‘Become ye apes, despised and
spurned!’ and then thy Lord proclaimed that He
would surely send against them till the resurrection
day, those who should wreak them evil torment;
verily, thy Lord is quick at following up, but, verily,
He is forgiving, merciful.

We cut them up in the earth into nations. Of
them are the righteous, and of them are the reverse
of that; we have tried them with good things and
with bad things; haply they may return.

But there succeeded them successors who in-
herited the Book! They take the goods of this
lower world and say, ‘It will be forgiven us.’ But
if the like goods came to them they would take them
too! Was there not taken from them a covenant by

1 Cf. Chapter IT, 61.

VII, 168-175. THE CHAPTER OF ΑΙ, AARAF. 159

the Book, that they should not say against God
aught but the truth? Yet they study therein! But
the abode of the future life is better for those who
fear—do ye not then understand? But those who
hold fast by the Book and are steadfast in prayer—
verily, we will not waste the hire of those who do
right.

[170] And when we shook the mountain over them,
as though it were a shadow, and they thought it
would fall upon them (saying), ‘Take ye what we
have given you with firmness, and remember what
is therein; haply ye may fear.’

And when thy Lord took from the children of
Adam out of their loins their seed, and made them
bear witness against themselves, ‘Am I not your
Lord?’ They said, ‘Yea! we do bear witness’—
lest ye should say on the day of resurrection, ‘Verily,
for this we did not care;’ or say, ‘ Verily, our fathers
associated others with God before us, and we were
but their seed after them: wilt Thou then destroy us
for what vaindoers did?’—Thus do we detail the
signs.; haply they may return.

Read to them the declaration of him to whom we
brought our signs, and who stepped away therefrom,
and Satan followed him, and he was of those who
were beguiled'. [175] Had we pleased we would
have exalted him thereby, but he crouched upon. the
earth and followed his lust, and his likeness was as
the likeness of a dog, whom if thou shouldst attack

1 Said to refer to Balaam, but also to several pretenders of
prophecy amongst the Arabians. By some it is referred to "OmAiy-
yat ibn Abi Zalt, or to a certain Jewish Rabbi, who had prophesied
the coming of a prophet about Mohammed’s time, but would not
acknowledge the latter as such.

160 THE QuR’AN, VIL, 178-188.

he hangs out his tongue, or if thou should leave him,
hangs out his tongue too. That is the likeness of
the people who say our signs are lies. Tell them
then these tales—haply they may reflect.

Evil is the likeness of a people who say our signs
are lies; themselves it is they wrong !

We have created for hell many of the ginn and
of mankind; they have hearts and they discern not
therewith ; they have eyes and they see not there-
with ; they have ears and they hear not therewith ;
they are like cattle, nay, they go more astray! these
it is who care not.

But God’s are the good names; call on Him then
thereby, and leave those who pervert His names};
they shall be rewarded for that which they have
done.

[180] And of those whom we have created is a
nation who are guided in truth and thereby act with
equity; but they who say our signs are lies, we will
bring them down by degrees from whence they know
not. I will let them range ;—verily, my stratagem
is efficacious !

Do they not then reflect that their companion ? is
not possessed*? he is but an obvious warner! Do
they not behold the kingdoms of the heavens and of
the earth, and what things God has created, and (see
that), it may be, their time is already drawing nigh ?
in what relation then will they believe? [185] He

1 The word yul‘hidfina is used in the later Arabic for any form
of atheism. The expression in the text means the perversion, as
Mohammed called it, of the name Allah in the names of the other
gods, such as Allat, the dann, form of the same word.

2? Mohammed.

5 Literally, under the influence of the ginn,

VII, 185-19. THE CHAPTER OF ΑΙ, AARAF. 161

whom God leads astray there is no guide for
him! He leaves them in their rebellion, blindly
wandering on.

They will ask you about the Hour, for what time
it is fixed ?—say, ‘The knowledge thereof is only
with my Lord; none shall manifest it at its time but
He; it is heavy in the heavens and the earth, it will
not come to you save on a sudden.’

They will ask as though thou wert privy to it,
say, ‘ The knowledge thereof is only with God,—but
most folk do not know.

Say, ‘I cannot control profit or harm for myself,
save what God will. If I knew the unseen I should
surely have much that is good, nor would evil touch
me; I am but a warner and a herald of good tidings
unto a people who believe.’ ᾿

He it is who created you from one soul, and made
therefrom its mate to dwell therewith ; and when he
covered her she bore a light burden and went about
therewith ; but when it grew heavy they called on
God, Lord of them both, ‘ Surely if thou givest us a
rightly-shaped child we shall of a surety be of those
who thank.’ [190] And when He gave them both a
rightly-shaped child they joined partners with Him for
that which He had given them, but exalted be God
above that which they associate with Him’. Will they
associate with Him those who cannot create aught,

1 This story is said to refer to Adam and Eve; the act of
idolatry mentioned being the naming of their first son, at the
instigation of Satan, ‘Abd el ‘Hareth, ‘servant of ‘Hareth,’ instead
of ‘servant of God,’ ‘Hareth being Satan’s name among the angels.
The legend arose probably from a misunderstanding of the title
given to Cain in the Bible, ‘Obed Ad4ma, ‘a tiller of the ground,’
which would read word for word in Arabic ‘Abd el ‘Hareth.

[6] Μ

162 THE Qur’AN. VII, 191-202.

but are themselves created, which have no power to
help them, and cannot even help themselves ?

But if ye call them unto guidance they will not
follow you. It is the same to them if Thou dost call
them or if Thou dost hold thy tongue.

Those whom ye call on other than God are ser-
vants like yourselves. Call on them then, and let
them answer you, if so be ye tell the truth! Have
they feet to walk with ? or have they hands to hold
with ? or have they eyes to see with ? or have they
ears to hear with? Call upon your partners; then
plot against me, and do not wait.

[195] Verily, my patron is God, who hath sent
down the Book, and He is the patron of the righteous.
But those whom ye call on beside Him cannot help
you, nor can they even help themselves. But if ye
call them unto the guidance they will not hear, thou
mayest see them looking towards thee, yet they do not
see. Take to pardon, and order what is kind, and
shun the ignorant; and if an incitement from the
devil incites you, then seek refuge in God: verily,
He both hears and knows.

[200] Verily, those who fear God, if a wraith
from the devil touch, mention Him, and lo! they
see’,

And their brethren he shall increase in error, then
they shall not desist.

Shouldst Thou not bring them a sign? they say,
‘Hast Thou not yet made choice of one?’ Say, ‘I
only follow what is inspired to me by my Lord.

1 Le. if an evil suggestion occurs to them, they mention God’s
name and immediately see the folly and: wickedness thereof.
2 That is, a verse in the Qur’4n.

VII, 202-VIII, 6. THE CHAPTER OF THE SPOILS. 163

These are perceptions from my Lord, and a guidance
and a mercy to a people who believe.’

And when the Qur’4n is read, then listen thereto
and keep silence; haply ye may obtain mercy.

And remember thy Lord within thyself humbly
and with fear, not openly in words, in the morning
and in the evening ; and be not of those who do not
care. [205] Verily, they who are with my Lord are
not too big with pride for His service, but they do
celebrate His praise, and Him they do adore.

THe CHAPTER OF THE SPOILS.
(VIII. Medinah.)

In the name of the merciful and compassionate
God.

They will ask thee about the spoils, Say, ‘The
spoils are God’s and the Apostle’s; fear God and
settle it amongst yourselves; obey God and the
Apostle if ye do believe.’

Verily, the believers are those who, when God’s
name is mentioned, their hearts sink with fear; and
when His signs are rehearsed to them they increase
them in faith; and on their Lord do they rely; who
are steadfast in prayer, and of what we have be-
stowed upon them give in alms; these are in truth
believers; to them are degrees with their Lord, and
forgiveness, and a generous provision.

[5] As thy Lord caused thee to go forth from thy
house’ with the truth, although a sect of the be-
lievers were averse therefrom. They wrangled with
thee about the truth after it was made plain, as

1 At Medinah.
M2

164 THE QUR'AN. VIII, 6-12.

though they were being driven on to death and
looked thereon; and when God promised you that
one of the two troops should be yours, and ye would
fain have had those who had no arms. God wished
to prove the truth true by His words, and to cut off
the hindermost parts of those who misbelieve—to
prove the truth true, and to make vain the vain,
‘although the sinners are averse}.

When ye asked for succour from your Lord, and
He answered you, ‘I will assist you with a thousand
angels, with others in reserve.’

[10] God made it only glad tidings to quiet your
hearts therewith; for victory is only from God! verily,
God is mighty and wise.

When drowsiness covered you as a security from
Him, and He sent down upon you from the heavens
water to purify you withal, and to take away from
you the plague of Satan, and to tie up your hearts
and to make firm your footsteps 3.

When your Lord inspired the angels—‘ Verily, I
am with you; make ye firm then those who believe;
I will cast dread into the hearts of those who mis-
believe,—strike off their necks then, and strike off
from them every finger tip.’

1 The occasion alluded to was one when Mohammed had made
preparations for attacking an unarmed caravan on its way from
Syria to Mecca, when Abu Sufian, who was in charge of it, sent to
Mecca and obtained an escort of nearly a thousand men; many of
Mohammed’s followers wished to attack the caravan only, but the
prophet and his immediate followers were for throwing themselves
on the escort.

3 The Muslims were fewer in number than the enemy, and the
latter had command of the water, at both of which circumstances
their hearts sank. In the night, however, rain fell, refreshed them
and supplied their wants.

VII, 13-23. THE CHAPTER OF THE SPOILS. 165

That is, because they went into opposition against
God and His Apostle; for he who ‘goes into oppo-
sition against God and His Apostle—verily, God is
keen to punish.

There, taste it! since for the misbelievers is the
torment of the Fire.

[15] O ye who believe! when ye meet those who
misbelieve in swarms, turn not to them your hinder
parts; for he who turns to them that day his hinder
parts, save turning to fight or rallying to a troop,
brings down upon himself wrath from God, and his
resort is hell, and an ill journey shall it be!

Ye did not slay them, but it was God who slew
them; nor didst thou shoot when thou didst shoot,
but God did shoot ', to try the believers from Him-
self with a goodly trial; verily, God both hears and
knows. There! verily, God weakens the stratagem
of the misbelievers..

If ye wish? the matter to be decided, a decision
has now come to you ; but if ye desist, it.is better for
you; and if ye turn back we will turn too, and your
troop shall avail nothing, great in number though it
be, since God is with the believers !

[20] O ye who believe! obey God and His Apostle,
and turn not from Him while ye hear, and be not like
those who say, ‘ We hear, and yet they hear not.

Verily, the worst of beasts in God's sight are the
deaf, the dumb who do not understand. Had God

1 Alluding to the alleged miracle of the gravel thrown into the
eyes of the Qurdis at the battle of Bedr, to which the Muslim
victory was due.

2 An address to the Meccans who, when threatened with an
attack from Mohammed, took sanctuary in the Kaabah, and prayed
to God that if they were right He would help them, but that if
Mohammed was in the right He would help him.

166 THE QUR'AN, VIII, 23-31.

known any good in them, He would have made
them hear; but had He made them hear, they would
have turned back and have swerved aside.

O ye who believe! answer God and His Apostle
when He calls you to that which quickens you; and
know that God steps in between man and his heart ;
and that to Him ye shall be gathered. [25] And fear
temptation, which will not light especially on those
of you who have done wrong ; but know that God is
keen to punish.

Remember when ye were few in number and weak
in the land, fearing lest peaple should snatch you
away; then He sheltered you and aided you with
victory, and provided you with good things; haply
ye may give thanks. _

O ye who believe! -be not treacherous to God
and His Apostle; nor be treacherous to your en-
gagement while ye know!

Know that your wealth and your children are but a
temptation, and that:God—with Him is mighty hire!

O ye who believe! if ye fear God He will make
for you a discrimination}, and will cover for you
your offences, and will forgive you; for God is Lord
of mighty grace.

[30] And when:those who misbelieve were crafty
with thee to detain thee a prisoner, or kill thee, or
drive thee forth; they were crafty, but God was crafty
too, for God is best of crafty ones!

But when our verses were rehearsed to them they
said, ‘We have already heard.—If we pleased we
could speak like this; verily, this is nothing but
tales of those of yore.’

1 Here used in the sense of victory.

VIII, 32-42, THE CHAPTER OF THE SPOILS. 167

When they said, ‘O God! if this be truth, and
from Thee, then rain upon us stones from heaven
or bring us grievous woe!’

But God would not torment them while thou art
amongst them; nor was God going to torment them
while they asked Him to forgive. But what ails
them that God should not torment them while they
turn folk away frem the Holy Mosque, though they
are not the guardians thereof—its guardians are only
the pious?—but most of them know not.

[35] Their prayer at the House was naught but
whistling and clapping hands !—taste then the tor-
ment for that ye misbelieved!

Verily, those who misbelieve expend their wealth
to turn folk from the path of God; but they shall
spend it, and then it shall be for them sighing, and
then they shall be overcome! Those who misbelieve,
into hell shall they be gathered!—that God may
distinguish the vile from the good, and may put the
vile, some on the top of the other, and heap all up
together, and put it into hell!—These are those
who lose !

Say to those who misbelieve, if they desist they
will be forgiven what is past; but if they return,—
the course of those of former days has passed away’.

[40] Fight them then that there should be no
sedition, and that the religion may be wholly God’s ;
but if they desist, then God on what they do doth
look. But if they turn their backs, then know that
God is your Lord; a good Lord is He, and a good
help; and know that whenever ye seize anything as

1 That is, they have the doom of former people as a warning
and an example.

168 THE QUR’AN. VIII, 42-49.

a spoil, to God belongs a fifth thereof, and to His
Apostle, and to kindred and orphans, and the poor
and the wayfarer ; if ye believe in God and what we
have revealed unto our servants on the day of the
discrimination,—the day when the two parties met;
and God is mighty over all. When ye were on the
near side of the valley, and they were on the far
side, and the camels were below you; had ye made
an appointment then? ye would have failed to keep
your appointment—but it was that God might ac-
complish a thing that was as good as done! that he
who was to perish might perish with.a manifest sign ;
and that he who was to live might live with a
manifest sign ; for, verily, God hears and knows!

[45] When God showed thee them in thy dream
as though they were but few; but had He shown thee
them as though they were many, ye would have been
timid, and ye would have quarrelled about the matter ;
—but God preserved you; verily, He knows the
nature of men’s breasts!

And when He showed them to you, as ye en-
countered them, as few in your eyes; and made you
seem few in their eyes; that God might accomplish
a thing that was as good as done; for unto God do
things return !

O ye who believe! when ye encounter a troop,
then stand firm and remember God; and haply ye
may prosper! and fear God and His Apostle, and do
not quarrel or be timid, so that your turn of luck go
from you; but be ye patient, verily, God is with the
patient. And be not like those who went forth from
their homes with insolence, and for appearance sake

1 That is, had ye agreed to attack them.

VIII, 49-56. THE CHAPTER OF THE SPOILS. 169

before men, and to turn folks off God’s way; for all
they do God comprehends.

[50] And when Satan made their works appear
seemly to them, and said, ‘ There is none amongst
mankind to conquer you to-day, for, verily, I am
your neighbour!’ and when the two troops came in
sight of each other, he turned upon his heels and
said, ‘ Verily, I am clear of you! verily, I see what
you see not!! verily, I fear God, for God is keen to
punish !’

And when the hypocrites and these in whose
hearts was sickness said, ‘Their religion hath be-
guiled these men?, but he who relies upon God,
verily, God is mighty and wise.’

Couldst thou see when the angels take away the
souls of those who misbelieve ; they smite them on
their faces and hinder parts.—‘ Taste ye the torment
of burning! that is for what your hands have sent
‘on before; and for that God is no unjust one
towards his servants.’

As was the wont of Pharaoh’s people and those
before them! they disbelieved in the signs of God,
and God overtook them in their sins ; verily, God is
strong and keen to punish.

[55] That is because God is not one to change a
favour He has favoured a people with, until they
change what they have in themselves, and for that
God both hears and knows. -

As was the wont of Pharaoh’s people and those
before them! they said our signs were lies, and
we destroyed them in their sins, and drowned

1 The angels who were fighting on the Muslim side.
® Le. beguiled them into attacking a force superior in numbers.

170 THE QuR’AN. VIII, 56-66.

Pharaoh’s people; and all of them were evil-
doers.

Verily, the worst of -beasts in God’s eyes are
those who misbelieve and will not believe; with
whom if thou dost make a league, they break
their league each time, for they fear not God;
but shouldst thou ever catch them in war, then
make those who come after them run by their ex-
ample 1, haply they may remember then.

[60] And shouldst thou ever fear from any people
treachery, then throw it back to them in like man-
ner; verily, God loves not the treacherous. Deem
not that those who-misbelieve can win; verily, they
cannot make (God) powerless !

Prepare ye against them what foree and com-
panies of horse ye can, to make the enemies of
God, and your enemies, and others beside them,
in dread thereof. Ye do not know them, but God
knows them! and whatever ye expend in God's
way He will repay you; and ye shall not be
wronged. But if they incline to peace, incline
thou to it too, and rely upon God; verily, He
both hears and knows.

But if they wish to betray thee, then God is
enough for thee! He it is who supports thee with
His help and with the believers; and reconciles their
hearts! Didst thou expend all that is in the earth
thou couldst not reconcile their hearts, but God
reconciled them, verily, He is mighty and wise!

[65] O thou prophet! God is sufficient for thee,
with those of the believers who follow thee! O thou

1 That is, make them an example to all future opponents by
the severity of thy dealing with them.

VIII, 66-73. THE CHAPTER OF THE SPOILS. 171

prophet! urge on the believers to fight. If there be
of you twenty patient men, they shall conquer two
hundred ; if there be of you a hundred, they shall
conquer a thousand of those who misbelieve, because
they are a people who did not discern— Now has
God made it light for you; He knows that there is
a weakness amongst you: but if there be amongst
you but a patient hundred, they will conquer two
hundred ; and if there be of you a thousand, they
will conquer two thousand, by the permission of
God,—for God is with the patient !

It has not been for any prophet to take captives
until he hath slaughtered in the land! Ye wish to
have the goods of this world, but God wishes for
the next, for God is mighty, wise! Were it
not for a book from God that had gone before,
there would have touched you, for that which ye
took, a mighty punishment?.

Eat of what spoils ye have taken, hae is lawful
and good; and fear God, verily, God is forgiving
and merciful.

[70] O thou prophet! say to such of the captives as
are in your hands, ‘If God knows of any good in
your hearts, he will give you better than that which
is taken from you, and will forgive you; for God is
forgiving and merciful.’

But if they desire to betray thee,—they have
betrayed God before! but He hath given you power
over them; for God is knowing, wise !

Verily, those who believe and have fled and

1 Mohammed here blames them for having accepted ransom
from the captives which they took at the battle of Bedr; but
acknowledges that previously revealed passages of the Qur'an did
in the strict letter allow of such ransom being taken.

172 THE QUR'AN. VIII, 73-IX, τ.

fought strenuously with their wealth and persons
in God’s way, and those who have given refuge!
and help, these shall be next of kin to each other 3.
But those who believe, but have not fled, ye have
naught to do with their claims of kindred, until
they flee as well. But if they ask you for aid for
religion’s sake, then help is due from you, except
against a people between whom and you there is
an alliance ; for God on what ye do doth look.

And those who misbelieve, some of them are next
of kin to others—unless ye act the same there will
be sedition in the land, and great corruption.

[75] Those who believe and have fled and fought
strenuously in God’s cause, and those who have
given a refuge and a help, those it is who believe ;
to them is forgiveness and generous provision due.
And those who have believed afterwards and have
fled and fought strenuously with you; these too
are of you, but blood relations are nearer in kin.
by the Book of God. Verily, God all things doth
know.

Tue CHAPTER OF REPENTANCE OR IMMUNITY.
(1X. Medinah.)

AN immunity from God and His Apostle to those
idolaters with whom ye have made a league ®.

1 To the prophet.

? The Ans&rs and Muhagerin, that is, those who lent aid to, and
those who fled with Mohammed were at first regarded as next of
kin and heirs to each other’s property to the exclusion of blood
relationship, until the above passage was abrogated by the last
words of this chapter.

8 This chapter is without the initial formula ‘In the name of
God,’ &c. The Caliph Othman said that the omission arose from

IX, 2-7. THE CHAPTER OF REPENTANCE, 173

Roam ye at large in the land for four months,
but know that ye cannot make God helpless, and
that God disgraces the misbelievers.

A proclamation from God and His Apostle to
the people on the day of the greater pilgrimage,
that God is clear of the idolaters as is His Apostle!
If then ye repent it is better for you; but if ye
turn your backs, then know that ye cannot make
God helpless. Give to those who misbelieve glad
tidings of grievous woe!— Except to those of
the idolaters with whom ye have made a league,
and who then have not failed you at all, and have
not backed up any one against you. Fulfil for them
then your covenant until the time agreed upon
with them; verily, God loves those who fear.

[5] But when the sacred months are passed away,
kill the idolaters wherever ye may find them; and
take them, and besiege them, and lie in wait for
them in every place of observation; but if they
repent, and are steadfast in prayer, and give alms,
then let them go their way; verily, God is forgiving
and merciful.

And if any one of the idolaters ask thee for aid,
then aid him, in order that he may hear the word
of God; then let him reach his place of safety,—
that is, because they are a folk who do not know.

How can there be for the idolaters a treaty with
God and with His Appstle, save those with whom
ye have made a league at the Sacred Mosque!

its having been revealed shortly before Mohammed’s death, who
left no instructions on the subject. But some commentators assert
that it arises from its having originally formed part of the previous
chapter.

174 THE QuR’AN. IX, 7-16.

Then while they stand by you, stand ye by them;
verily, God loves those who fear.

How !—if they prevail against you, they will
not observe either ties of blood or ties of client-
ship; they please you with their mouths, but their
hearts refuse; and most of them do work abomina-
tion. They barter God’s signs for a little price,
and they turn folk from His way; verily, they—evil
is that which they have done.

[10] They will not observe in a believer ties
of kindred nor ties of clientship; but they it is
are the transgressors.

But if they repent and are steadfast in prayer
and give alms, then they are your brethren in
religion—we detail the signs unto a people that
do know.

But if they break faith with you after their treaty,
and taunt your religion, then fight the leaders of
misbelief; verily, they have no faith, haply they may
desist.

Will ye not fight a people who broke their oaths,
and intended to expel the Apostle? They began
with you at first, are ye afraid of them? God
is more deserving that ye should fear Him! If
ye be believers, kill them! God will torment them
by your hands, and disgrace them, and aid you
against them, and heal the breasts of a people who
believe ; [15] and will remove rage from their
hearts; for God turns unto Him whomsoever He
pleases, and God is knowing, wise!

Did ye reckon that ye would be left, when God
knows not as yet those of you who fought strenu-
ously, and who did not take other than God and His
Apostle, and the believers for an intimate friend ?

IX, 16-24. THE CHAPTER OF REPENTANCE. 175

for God is well aware of what ye do. It is not
for idolaters to repair to the mosques of God,
bearing witness against themselves to unbelief ; they
it is whose works are vain, and in the Fire shall
they dwell for aye!

He only shall repair to. the mosques of God who
believes in God and the last day, and is steadfast
in prayer, and gives the alms, and fears only God;
—it may be that these will be of those who are
guided.

Have ye made out the giving drink to the pil-
grims and the repairing to the Sacred Mosque!
to be like being one who believes in God and in
the last day, and is strenuous in the way of God ἢ
—they are not equal in God's sight, and God guides
not an unjust people.

[20] Those who believe and who have fled and
been strenuous in. the way of God, with their wealth
and with their persons, are highest in rank with God,
and these it is who are happy. Their Lord gives
them glad tidings of mercy from Himself, and good-
will; and gardens shall they have therein and last-
ing pleasure, to dwell therein for aye! Verily, God,
with Him is mighty here.

O ye who believe! take not your fathers and
your brothers for patrons if they love misbelief
rather than faith ; for whosoever amongst you
takes them for patrons these are the unjust.

Say, ‘If your fathers, and your sons, and your
brethren, and your wives, and your clansmen, and

1 Abu ’]‘Abb4s, Mohammed’s uncle, when taken prisoner and
reproached with his unbelief, appealed to his having performed
these duties as entitling him to as much consideration as if he had
professed Isl4m.

176 THE οὐκ᾽ ἄν. ο΄ ΙΧ, 24-29.

the wealth which ye have gained, and the merchan-
dise which ye fear may be slack, and the dwellings
which ye love are dearer to you than God and
His Apostle, and than fighting strenuously in His
way,—then wait awhile, until God brings His bid-
ding, for God guides not a people who work abomi-
nation !’

[25] God has helped you in many a place, and
on the day of ‘Honein? when ye were so pleased
with your numbers; but it did not serve you at all,
and the road grew too strait for you, where it had
been broad; and then ye turned your backs re-
treating; then God sent down His shechina? upon
His Apostle and upon the believers; and sent down
armies which ye could not see, and punished those
who misbelieved; for that is the reward of the
misbelievers, then God turns after that to whom
He will, for God is forgiving and merciful !

O ye who believe! it is only the idolaters who
are unclean; they shall not then approach the
Sacred Mosque after this year. But if ye fear
want® then God will enrich you from His grace
if He will; verily, God is knowing, wise!

Fight those who believe not in God and in the
last day, and who forbid not what God and His
Apostle have forbidden, and who do not practice

1 ‘Honein is the name of a valley about three miles to the
north-east of Mecca, where, in the eighth year of the Flight, a
battle took place between Mohammed and his followers with an
army of twelve thousand men, and two tribes of idolatrous Arabs.
Too confident in their numbers the Moslems at first received a
check, but were rallied by Mohammed and his immediate followers
and kindred.

2 See p. 38, note 2.

5 That is, from the stoppage of traffic and merchandise.

ΙΧ, 29-34. THE CHAPTER OF REPENTANCE, 177

the religion of truth from amongst those to whom
the Book has been brought, until they pay the
tribute by their hands and be as little ones.

[30] The Jews say Ezra is the son of God; and
the Christians say that the Messiah is the son of
God; that is what they say with their mouths,
imitating the sayings of those who misbelieved
before.—God fight them! how they lie?!

They take their doctors and their monks for
lords? rather than God, and the Messiah the
son of Mary; but they are bidden to worship but
one God, there is no god but He; celebrated
be His praise, from what they join with Him!

They desire to put out the light of God with
their mouths, but God will not have it but that we
should perfect His light, averse although the mis-
believers be!

He it is who sent His Apostle with guidance and
the religion of truth, to make it prevail over every
other religion, averse although idolaters may be!

O ye who believe! verily, many of the doctors
and the monks devour the wealth of men openly,
and turn folk from God’s way ; but those who store
-up gold and silver and expend it not in God’s way,

1 The Moslem tradition is that Ezra, after being dead 100
years, was raised to life, and dictated from memory the whole of
the Jewish Scriptures which had been lost during the captivity, and
that the Jews said he could not have done this unless he had been
the son of God. There is no Jewish tradition whatever in support
of this accusation of Mohammed’s, which probably was entirely due
to his own invention or to misinformation. BdidAvi, the well-
known commentator, says that it must have been true because the
Jews themselves, to whom the passage was read, did not deny it.

3 Alluding to the word rabbi, which in Arabic is applied to God
alone.

[6] Ν

178 THE QUR'AN. IX, 34-39.

—give them glad tidings of grievous woe! [35] On
the day when it shall be heated in the fire of hell,
and their brows shall be branded therewith, and
their sides and their backs !—‘ This is what ye
stored up for yourselves, taste then what ye stored
up!’

Verily, the number of months with God is twelve
months in God’s Book, on the day when He created
the heavens and the earth; of these are four that
are sacred; that is the subsisting religion. Then
do not wrong yourselves therein, but fight the idola-
ters one and all, as they fight you one and all, and
know that God is with those who fear.

Verily, putting off is but an increase in misbelief?
to lead astray therewith those who misbelieve.
They make it lawful one year, but they make it
unlawful another year, that they may come to an
understanding as to the number which God has
made sacred, and make lawful what God has pro-
hibited. Seemly to them are their evil works,
but God guides not a misbelieving people.

O ye who believe! what ailed you when ye were
told to march forth in God’s way, that ye sank
down heavily upon the earth? were ye content
with the life of this world instead of the next? but
the provision. of this world’s life is but a little to
the next. Unless ye march forth He will punish
you with grievous woe, and will put in your stead
a people other than. you! ye cannot hurt Him at all,
for God is mighty over all!

1 The pagan Arabs used to put off the observance of a sacred
month when it was inconvenient to them and observe another
instead ; this Mohammed deprecates.

IX, 40-46. THE CHAPTER OF REPENTANCE. 179

[40] Unless ye ΠΕ him?— and God did ἃ μῶν
him, when those who misbelieved drove him forth
the second of two*, When they twain were in the
cave; when he said to his comrade, ‘ Grieve not,
verily, God is with us;’ and God sent down His
shechina upon him, and aided him with hosts ye
could not see, and made the word of those who
misbelieved inferior, and the word of God superior ;
for God is mighty and wise. March ye then, light
and heavy, and fight strenuously with your wealth
and persons in God’s way; that is better for you if
ye did but know!

Were there goods nigh at hand, and a moderate
journey, they would have followed you; but the
distance was too far for them; they will swear by
God, ‘If we could, we would have gone forth with
you. They destroy themselves, but God knows
that they lie!

God forgive thee; why didst thou give them leave
(to stay) until it was made manifest to thee who spake
the truth—until thou mightest know the liars ?

Those who believe in God and in the last day will
not beg off from fighting strenuously with their
wealth and their persons; but God knows those
who fear.

[45] It is only those who believe not in God and
in the last day who beg off from thee, and those
whose hearts are in doubt, and in their doubt do
hesitate.

Had they wished to go forth, they would have
prepared for it a preparation; but God was averse

1 The prophet.
3 That is, with only one companion, namely Abubekr.
N 2

180 THE QUR'AN. IX, 46-54.

from their starting off, and made them halt, and
they were told to sit with those who sit. Had they
gone forth with you they would but have made you
more trouble, and they would have hurried about
amongst you craving a sedition; amongst you are
some who would have listened to them; but God
knows those who are unjust! They used to crave
sedition before and upset thy affairs; until the truth
came, and God’s bidding was made manifest, averse
although they were.

᾿ Of them are some who say, ‘ Permit me!, and do
not try me!’ Have they not fallen into the trial
already, but hell shall encompass the misbelievers.

[50] If good befall thee it seems ill to them; but
if a calamity befall thee they say, ‘We had taken
care for our affair before;’ and they turn their
backs and they are glad.

Say, ‘ Nought shall befall us save what God has
written down for us; He is our Lord, and upon God
believers do rely!’

Say, ‘Do ye await for us aught but one of the two
best things??’ we too await for you that God will
inflict on you torment from Himself, or by our hands,
Wait then; and we with you are waiting too!

Say, ‘Expend ye in alms, whether ye will or no,
it shall not be accepted from you; verily, ye are a
people who do work abomination.’

But nought hinders their alms-giving from being
accepted save that they misbelieve in God and His
Apostle, and perform not prayer save lazily, and
expend not in alms save reluctantly,

1 That is, excuse me from the fighting in the cause of religion.
2 Te victory or martyrdom.

ΙΧ, 55-62. THE CHAPTER OF REPENTANCE. 181

[55] Let not their wealth please you nor their
children, God only wishes to torment them there-
with in the life of this world, and that their souls
may pass away while still they misbelieve.

They swear by God that, verily, they are of you;
but they are not of you, and they are a people who
do stand aside in fear. Could they but have found
a refuge, or some caves, or a place in which to creep,
they would have turned round in haste thereto.

Of them are some who defame thee, with. respect
to alms; though if they are given a part thereof,
they are content; and if they are not given a part
thereof, then are they in a rage. Would that they
were content with what God and His Apostle had
brought them, and would say, ‘God is enough for
us! God will bring us of His. grace, and so will
His Apostle ; verily, unto God is our desire!’

[60] Alms are only for the poor and needy, and
those who work for them!, and those whose hearts
are reconciled, and those in captivity, and those
in debt, and those who are on God’s path, and for
the wayfarer ;—an ordinance this from God, for God
is knowing, wise.

And of them are some who. are by the ears*® with
the prophet, and say, ‘ He is alkear.’ Say, ‘An ear
of good for you!’ he believes in God, and believes.
in those who do believe, and is a mercy unto such
of you as believe; but those who are by the ears
with the Apostle of God, for them is grievous woe!

1 Le. in collecting or distributing them.

3 Reconciled, that is, to Is]4m.

® That is, reproach or quarrel with the prophet; I have used the
old fashion English expression in order to preserve the pun upon
the word ear which exists in the original.

182 THE QUR'AN. IX, 63-70.

They swear by God to please you; but God and
His Apostle are more worthy for them to please
if they be believers. Do they not know that whoso
setteth himself against God and His Apostle, for
him is the fire of hell, to dwell therein for aye?
and that is mighty shame!

[65] The hypocrites are cautious lest there be
revealed against them a sfirah! to inform them of
what is in their hearts; say, ‘Mock ye! verily, God
will bring forth that of which ye are so cautious!’
But if thou shouldst ask them, they will say, ‘We
did but discuss and jest;’ say, ‘Was it at God and
His signs, and His Apostle, that ye mocked ?’

Make no excuse! Ye have misbelieved after your
faith ; if we forgive one sect of you, we will torment
another sect, for that they sinned!

The hypocrites, men and women, some of them
follow others, bidding what is wrong and forbidding
what is right, and they clench their hands*» They
forget God and He forgets them! Verily, the hypo-
crites, they are the doers of abomination!

God has promised unto the hypocrites, men
and women, and unto the misbelievers, hell-fire,
to dwell therein for aye; it is enough for them!
God shall curse them, and theirs shall be. enduring
woe.

[7o] Ye are like those who were before you.
They were stronger than you and more abundant
in wealth and children; they enjoyed their portion
then, and ye enjoy your portion, as they enjoyed
their portion before you; and ye discuss as they

1 Chapter of the Qur’4n.
2 T.e. are niggardly and refuse to give alms.

ΙΧ, 70-7g. THE CHAPTER OF REPENTANCE. 183

discussed. Their works are vain in this world and
the next, and they it is who lose.

Did there not come to them the declaration of
those who were before them ? of the people of Noah
and ‘Ad and Thamtd, and of the people of Abraham,
and the people of Midian ? and of the overturned
(cities)? Their apostles came to them with mani-
fest signs ; for God would not wrong them, but it
was themselves they wronged.

And the believers, men and women, are some
the patrons of others; they bid what is reasonable,
and forbid what is wrong, and are steadfast in
prayer, and give alms, and obey God and His
Apostle. On these will God have mercy; verily,
God is mighty, wise!

God has promised to believers, men and women,
gardens beneath which rivers flow, to dwell therein
for aye; and goodly places in the garden of Eden,
But good-will from God is the greatest of all! that is
the mighty happiness!

O thou prophet! strive strenuously against the
misbelievers and the hypocrites, and be stern against
them; for their resort is hell, and an ill journey
shall it be.

[75] They swear by God they did not speak it,
but they did speak the word of misbelief; and they
_disbelieved after they had embraced Islam, and they

designed what they could not attain; and they only
disapproved it because God and His Apostle had
enriched them of His grace *, If they turn again ’tis

1 Sodom and Gomorrah.

* A plot had been set afoot at Medinah to kill Mohammed, and
was only abandoned because of the increased trade and prosperity
which Mohammed’s residence then brought.

184 THE QuR’AN, IX, 75-82.

better for them; but if they turn their backs, God
will torment them with mighty woe in this world
and in the next, nor shall they have upon the earth.
a patron or protector.

And of them are some who make a treaty with
God, that ‘If He bring us of His grace, we will give
alms and we will surely be among the righteous.’
But when He gave them of His grace they were
niggardly thereof, and turned their backs and
swerved aside. So He caused hypocrisy to pursue
them in their hearts unto the day when they shall
meet Him,—for that they did fail God in what they
promised Him, and for that they were liars !

Do they not know that Ged knows their secrets
and their whisperings, and that God knows the
unseen things ?

[80] Those who defame such of the believers as
willingly give their alms, and such as can find
nothing to give but their exertions, and who mock
at them,—God will mock at them, and for them is
grievous woe!

Ask forgiveness for them or ask not forgiveness
for them! if they shouldst ask forgiveness for them
seventy times, yet would not God forgive them ;
that is because they disbelieved in God and His
Apostle, for God guides not a people who work
abomination.

‘Those who were left behind! rejoiced in staying
behind the Apostle of God, and were averse from
fighting strenuously with their wealth and their
persons in God’s way, and said, ‘March not forth
in the heat. Say, ‘The fire of hell is hotter still, .

1 At the battle of Tabak.

IX, 82-91. THE CHAPTER OF REPENTANCE, 185

if ye could but discern!’ Let them then laugh
little, and let them weep much, as a recompense for
that which they have earned !

But if God bring thee back to a sect of them, and
they ask thee then for leave to sally forth; say,
‘Ye shall by no means ever sally forth with me,
nor shall ye ever fight a foe with me! verily, ye
were content to sit at home the first time, sit ye then
now with those who stay behind.’

[85] Pray not for any one of them who dies,
and stand not by his tomb; verily, they disbelieved
in God and His Apostle and died workers of
abomination!

Let not their wealth and their children please
you, God only wishes to torment them therewith
in this world, and that their souls may pass away
the while they misbelieve.

_ Whenever a sfirah is sent down to them, ‘ Believe

ye in God, and fight strenuously together with His
Apostle, those of them who have the means will
ask thee for leave to stay at home and say, ‘Let
us be amongst those who stay behind.’ They are
content to be with those who are left behind. A
stamp is set upon their hearts that they should not
discern.

But the Apostle and those who believe with him
are strenuous with their wealth and with their
persons; these shall have good things, and these
it is shall prosper.

[90] God has prepared for them gardens beneath
which rivers flow, to dwell therein for aye; that
is the mighty happiness!

There came certain desert Arabs that they might
be excused ; and those stayed behind who had called

186 THE QuR’AN. IX, 91-98.

God and His Apostle liars. There shall befall
those of them who misbelieved, a mighty woe. For
the weak, and the sick, and those who cannot find
wherewith to expend in alms there is no hindrance,
so they be only sincere towards God and His
Apostle. There is no way against those who do
well; for God is forgiving and merciful. Nor
against those to whom, when they came to thee
that thou shouldst mount them, thou didst say, “1
cannot find wherewith to mount you,’ turned their
backs while their eyes poured forth with tears,
for grief that they could not find wherewith to
expend. Only is there a way against those who
ask thee for leave to stay at home while they are
rich ; content to be with those who are left behind ;
on whose hearts God has set a stamp, so that
they should not know.

[95] They make excuses to you when ye return
to them: say, ‘Make no excuse, we believe you
not; God has informed us concerning you. God
sees your works and His Apostle too!’ Then shall
ye be brought back unto Him who knows the unseen
and the seen; and He shall inform you of that
which ye have done.

They will adjure you by God when ye have
come back to them, to turn aside from them; turn
ye aside then from them; verily, they are a plague,
and their resort is hell! a recompense for that
which they have earned!

They will adjure you to be pleased with them ;
but if ye are pleased with them, God will not be
pleased with a people who work abomination.

The Arabs of the desert are keener in misbelief
and hypocrisy, and are more likely not to know

IX, 98-103. THE CHAPTER OF REPENTANCE. 187

the bounds which God has sent down to His
Apostle; but God is knowing and wise.

And of the Arabs of the desert are some who
take what they expend to be a forced loan, and
they wait a turn of fortune against you; against
them shall a turn of evil fortune be; for God
both hears and knows.

[100] And of the Arabs of the desert are some
who believe in God and the last day, and who
take what they expend in alms to be a means of
approach to God and to the Apostle’s prayers,—
is it not a means of’approach for them? God will
make them enter into His mercy; verily, God is
forgiving and merciful. ᾿

As for the foremost in the race, the first of those
who fled!, and the helpers 2, and those who followed
them in their kindness, God is well pleased with
them, and they are well pleased with Him; He
has prepared for them gardens beneath which rivers
flow, to dwell therein for aye; that is the mighty
happiness.

And of those who are round about you of the
Arabs of the desert, some are hypocrites, and of
the people of Medinah, some are stubborn in hypo-
crisy; thou dost not know them—we know them ;
we will torment them twice over; then shall they be
sent off into mighty woe.

And others have confessed their sins,—that they
have mixed with a righteous action another evil
action ;—haply it may be God will turn again to
them ; verily, God is forgiving and merciful.

* The Muh4gerin, or those who fled with Mohammed from
Mecca.
* The Ans&rs who helped him while at Medinah.

188 THE QuR’AN. IX, 104-110.

Take from their wealth alms to cleanse and
purify them thereby; and pray for them; verily,
thy prayer is a repose for them; for God both
hears and knows.

[105] Do they not know that God accepts re-
pentance from His servants, and takes alms; and
that God is He who is easily turned and merciful.

And say, ‘Act ye;’ and God and His Apostle
and the believers shall see your acts, and ye shall
be brought back to Him who knows the seen and
the unseen, and He shall inform you of that which
ye have done. ‘

And others are in hopes of God’s bidding ;
whether He will torment them, or whether He
turn again towards them; for God is knowing, wise.

And there are those who have taken to a mosque
for mischief, and for misbelief, and to make a breach
amongst the believers, and for an ambush for him
who made war against God and His Apostle before ;
they surely swear, ‘We only wished for what was
good ;’ but God bears witness that they are liars.

Never stand up therein!—there is. a mosque
founded on piety from the first day?: it is more
right that thou shouldst stand therein ;—therein
are men who love to be clean; for God doth love
the clean.

[110] Is he who has laid his foundation upon the

1 The Mosque of Quba’, about two miles from Medtnah, the
foundation stone of which was laid by Mohammed four days before
he entered Medinah on his flight from Mecca, was the first place
of public prayer in Islam, The Beni G#anm had built another
mosque to rival this, at the instigation of Abu ’"H4mir, a monk
who was opposed to Mohammed, and wished the prophet to con-
secrate it.

IX, 110-115. THE CHAPTER OF REPENTANCE, 189

fear of God and of His good-will better, or he
who has laid his foundation upon a crumbling
wall of sand, which crumbles away with him into
the fire of hell ?—but God guides not a people who
do wrong.

The building which they! have built will not
cease to be a source of doubt in their hearts until
their hearts are cut asunder’; but God is knowing,
wise.

Verily, God hath bought of the believers their
persons and their wealth, for the paradise they
are to have; they shall fight in the way of God, and
they shall slay and be slain: promised in truth, in
the law and the gospel and the Qur’4n ;—and who
is more faithful to His covenant than God ?

Be ye glad then in the covenant which ye have
made with Him, for that is the mighty happiness !
Those who repent, those who worship, those who
praise, those who fast, those who bow down, those
who adore, those who bid what is right and forbid
what is wrong, and those who keep the bounds of
God,—glad tidings to those who believe!

[115] It is not for the prophet and those who
believe to ask forgiveness for the idolaters, even
though they be their kindred, after it has been made
manifest to them that they are the fellows of hell.

Nor was Abraham’s asking pardon for his father
aught else but through a promise he had promised
him; but when it was made manifest to him that
he was an enemy to God, he cleansed himself of
him ; verily, Abraham was pitiful and clement.

1 The Beni Gianm.

5.108. they will feel compunctions about it till the day of their
death. ᾿

190 THE QUR'AN. IX, 116-121.

Nor will God lead astray a people after He has
guided them until that is made manifest to them
which they have to fear; verily, God all things doth
know.

Verily, God’s is the kingdom of the heavens and
the earth! He quickens and He kills! Nor have
ye beside God a patron or protector.

God has now turned towards the prophet and
those who fled with him, and towards the helpers
who followed him in the hour of difficulty, after
that the hearts of a part of them had well-nigh
gone amiss.

Then He turned unto them; verily, to them
He is kind and merciful:—unto the three! who
were left behind, so that the earth with all its
ample space was too strait for them, and their
souls were straitened for them, and they thought
that there was no refuge for them from God save
unto Him.

Then He turned again towards them that they
might also turn; verily, God, He is easily turned
and merciful!

[120] O ye who believe! fear God and be with
those who speak the truth.

It was not for the people of Medinah, and those
around about them of the Arabs of the desert, to
stay behind the Apostle of God and not to prefer
their souls to his: that is because neither thirst, nor
toil, nor heat, nor hunger befel them on God’s
way. Nor do they stop to anger the misbelievers,
nor do they get any (harm) from the enemy without

1 Three of the Ansdrs who refused to accompany Mohammed
to Tabak.

IX, 121-129. THE CHAPTER OF REPENTANCE. Ig!

a good work being written down to them; verily,
God wastes not the hire of those who do well.

Nor do they expend in alms a small or great
expense, nor do they cross a wady' without
it being written down to them; that God may
reward them with better than that which they
have done.

The believers should not march forth altogether ;
and if a troop of every division of them march not
forth, it is only that they may study their religion
and warn their people when they return to them,
that haply they may beware.

O ye who believe! fight those who are near to
you of the misbelievers, and let them find in you
sternness; and know that God is with those who
fear.

[125] And whenever a sfirah is sent down, there
are some of them who say, ‘ Which of you has this
increased in faith?’ But as for those who believe,
it does increase them in faith, and they shall rejoice:
but as for those in whose hearts is sickness, it
only adds a plague to their plague, and they die
misbelievers.

Do they not see that they are tried in every
year once or twice? Yet they do not turn again,
nor do they mind!

And whenever a sfirah is sent down, some of them
look at the others—‘ Does any one see you ?’—
Then they turn away! God has turned their hearts,
for that they are a people who do not discern.

There has come to you an apostle from amongst

1 A wady is the bed of a torrent, which in Arabia is generally
dry, but occasionally after a storm is filled with the torrent.

192 THE Qur’ANn. IX, 129-X, 4.

yourselves; hard for him to bear is it that ye
commit iniquity; he is anxious over you after the
believers, pitiful, compassionate.

[130] But if they turn their backs, then say,
‘God is enough for me! there is no god but
He! upon Him do I rely, for He is Lord of
the mighty throne!’

THE CuapTER OF JONAH, (PEACE BE ON HIM!)

(X. Mecca.)

In the name of the merciful and compassionate
God.

A. L. R. Those are the signs of the wise Book !
was it a wonder to the folk! that we inspired a
man from amongst themselves, ‘ Warn thou the
folk; and give glad tidings to those who believe,
that for them there is an advance of sincerity? gone
before them with their Lord?’ The misbelievers
say, ‘ Verily, this is an obvious sorcerer !’

Verily, your Lord is God, who created the heavens
and the earth in six days; then He made for the
throne, to govern the affair; there is no intercessor,
except after His permission. That is God for you
—your Lord! Then worship Him—do ye not
mind ? ᾿

To Him is your return all of you—God’s promise
in truth ; verily, He produces the creature, then He
makes it return again, that He may recompense

1 Of Mecca.
5.1.6. a reward awaiting them for their sincerity,

Χ, 4-13. THE CHAPTER OF JONAH. 193

those who believe and do what is right with justice ;
but those who misbelieve, for them is a drink of
boiling water, and grievous woe, for that they did
misbelieve.

[5] He it is who made the sun for a bright-
ness, and the moon for a light, and decreed for it
mansions, that ye may know the number of the
years and the reckoning.—God only created that
in truth. He details the signs unto a people who
do know.

Verily, in the alternation of night and day, and
in what God has created of the heavens and the
earth, are signs unto a people who do fear.

Verily, those who hope not for our meeting, and
are content with the life of this world, and are com-
forted thereby, and those who are neglectful of our
signs,—these, their resort is fire for that which they
have earned !

Verily, those who believe and do what is right,
their Lord guides them by their faith ; beneath them
shall rivers flow in the gardens of pleasure.

[10] Their cry therein shall be, ‘Celebrated be
Thy praises, O God!’ and their salutation therein
shall be, ‘Peace!’ and the end of their cry shall
be, ‘Praise (belongs) to God, the Lord of the
worlds Τ᾿

And if God should hasten on the bad to men as
they would hasten on the good, their appointed
time would surely be fulfilled. But we will let
those who hope not for our meeting go on in their
rebellion, blindly wandering on.

When distress touches man, he calls us to his
side, whether sitting or standing; but when we
have removed from him his distress, he passes on

[6] ο

194 THE Qur’AN. X, 13-20.

as though he had not called on us in a distress
that touched him. Thus unto the extravagant is
made seemly that which they have done.

We have already destroyed generations before
you when they did wrong, and there came to them
their apostles with manifest signs, but they would
not believe. Thus do we reward the sinful people.

[15] Then we made you their successors in the
earth after them, that we may see how ye will act.

But when our evident signs are recited to them,
those who hope not for our meeting say, ‘ Bring
a Qur'an other than this; or change it.’ Say, ‘It
is not for me to. change it of my own accord; I do
not follow aught but what I am inspired with ;
verily, I fear, if I rebel against my Lord, the tor-
ment of a mighty day!’

Say, ‘Had God pleased, I should not have re-
cited it to you, nor taught you therewith. I have
tarried a lifetime amongst you before it ;—have ye
not then any sense?’

Who is more unjust than he who forges against
God a lie, or says His signs are lies? verily, the
sinners shall not prosper.

They worship beside God what can neither harm
them nor profit them, and they say, ‘ These are our
intercessors with God!’ Say, ‘ Will ye inform God
of aught in the heavens or the earth, that He knows
not of?’ Celebrated be His praise! and exalted be
He, above what they associate with Him!

[20] People were but one nation once, then
they disagreed ; and had it not been for thy Lord’s
word already passed, there would have been de-
cided between them that concerning which they
disagreed.

Χ, 21-25. THE CHAPTER OF JONAH. 195

They say, ‘Why is not a sign sent down upon
him from his Lord ?’ Say, ‘The unseen is only
God’s ; but wait ye for a while, verily, I with you
am one of those who wait!’

When we have let men taste of mercy after
distress which has touched them, lo! they use a
stratagem against our signs! Say, ‘God is quicker
at stratagem.’ Verily, our messengers} write down
what stratagem ye use.

He it is who makes you travel in the land and
sea, until when ye are in the ships—and these
carry them? afloat with a favouring wind, and they
rejoice therein, there comes to them a violent wind,
and there comes to them the wave from every place,
and they think that they are encompassed about ;
then they call on God, sincere in religion towards
Him, ‘If thou dost save from this we will surely
be of those who thank.’ But when He has saved
them, lo! they are wilful in the earth unjustly;—
O ye folk! your wilfulness against yourselves is
but a provision of this world’s life; then unto us
is your return, and we will inform you of that
which ye have done!

[25] Verily, the likeness of this world’s life is like
water which we send down from the sky, and the
plants of the earth, from which men and cattle eat,
are mingled therewith; until when the earth puts
on its gilding and is adorned, the people thereof
think that they have power over it. Our order
comes to it by night or day, and we make it as it

1 The recording angels.
3. An instance of the frequent abrupt changes of persons with
which the Qur’4n abounds.

02

196 THE Qur’AN, X, 25-33.

were mown down—as though it had not yesterday
been rich!—Thus do we detail the signs unto a
people who reflect.

God calls unto the abode of peace, and guides
whom He will into the right path.

To those who do what is good, goodness and
increase! nor shall blackness or abasement cover
their faces! these are the fellows of Paradise, they
shall dwell therein for aye.

But, as for those who have earned ill, the reward
of evil is the like thereof; abasement shall cover
them! they shall have none to defend them
against God ;—as though their faces were veiled
with the deep darkness of the night ; these are the
fellows of the Fire, and they shall dwell therein
for aye.

And on the day we gather them all together then
we will say to those who associated other gods
(with us), ‘To your places, ye and your associates !’
and we will part them; and their associates will say,
‘It was not us ye worshipped.—[30] But God is
witness enough between us and you, that we were
heedless of your worshipping us.’ There shall
every soul prove what it has sent on before; and
they shall be returned unto God, their God, their
true sovereign, and that which they devised shall
stray away from them.

Say, ‘Who provides you from the heaven and the
earth ? who has dominion over hearing and sight ?
and who brings forth the living from the dead, and
brings forth the dead from the living? and who
governs the affair?’ And they will say, ‘God.’ Say,
‘Do ye not then fear ῥ᾽

That is God, your true Lord! and what is there

X, 33°41 THE CHAPTER OF JONAH. 197

after the truth but error? how then can ye turn
away ?

Thus is the word of thy Lord verified against
those who commit abomination; verily, they will
not believe. Say, ‘Is there any of your associates
who can produce a creature and then turn it back
again?’ Say, ‘God produces a creature, then turns
it back again ; how then can ye lie?’ [35] Say, ‘Is
there any of your associates who guides unto the
truth?’ Say, ‘God guides unto the truth.’ Is
then He who guides unto the truth more worthy
to be followed, or he that guides not except he
be himself guided ? What ails you then, how ye
judge ?

But most of them follow only suspicion; verily,
suspicion does not avail against the truth at. all ;
verily, God knows what they do.

This Qur’4n could not have been devised by
any beside God; but it verifies that which was
before it, and details the Book—there is no doubt
therein— from the Lord of the worlds.

Do they say, ‘He! hath devised it ?’ say then,
‘Bring a sdrah like it,—and call, if ye can, on
other than God, if ye do tell the truth!’

[40] Yet they call that a lie, the knowledge of
which they cannot compass, while its interpretation
has not yet come to them; so did those before
them charge with lying, and see what was the end
of the unjust!

Of them are some who believe therein; and of
them are some who do not believe therein ; but thy
Lord knows best who are corrupters.

1 J. e. Mohammed.

198 THE QUR'AN, X, 42-53.

But if they call thee liar, say, ‘I have my work,
and ye have your work; ye are clear of what I
work, and I am clear of what ye work.’

There are some of them who listen to thee—canst
thou make the deaf to hear, although they have
no sense? And of them are some who look at
thee—canst thou guide the blind, although they
cannot see?

[45] Verily, God wrongs not man at all, but men
do wrong themselves.

And on the day when we will gather them to-
gether it will be as though they had not tarried
save an hour of the day, they shall know each
other. Lost are those who called the meeting
with God a lie, and were not guided!

Either we will show thee something of that
with which we threatened them, or we will take
thee to ourself, for unto us is their return; then
is God a witness to what they do.

Every nation has its apostle; and when their
apostle comes to them, it is decided between them
with justice, and they are not wronged.

But they say, ‘When is this threat (to come), if
ye tell the truth ?’

[50] Say, ‘I have no power over myself for harm
or for profit, save what God will. Every nation
has its appointed time; when their appointed time
comes to them they cannot delay it for an hour
or bring it on.’

Say, ‘Let us see now when the torment comes
to you, by night or day, what will the sinners fain
bring on thereof ? And when it has fallen—will
ye believe in it now!—And yet ye wish to bring
iton! Then shall it be said to those who have done

X, 53-62. THE CHAPTER OF JONAH. 199

wrong, Taste ye the torment of eternity! shall ye be
recompensed except for that which ye have earned ?’
They will ask thee to inform them whether it be
true. Say, ‘Aye, by my Lord! verily, it is the
truth, nor can ye weaken him.’

[55] And if every soul that hath done wrong
had whatever is in the earth, it would give it as a
ransom. They will utter their repentance when they
see the torment; and it shall be decided between
them with justice, nor shall they be wronged.

Is not indeed what is in the heavens and what
is in the earth God’s? is not indeed the promise
of God true? Though most of them know not.
He quickens and He kills, and unto Him are ye
returned !

O ye folk! there has come to you a warning from
your Lord, and a balm for what is in your breasts,
and a guidance and a mercy to believers.

Say, ‘ By the grace of God and by His mercy,—
and in that let them rejoice! It is better than that
which they collect !’

[60] Let us see now what God has sent down
to you of provision! and yet ye have made of it
unlawful and lawful. Say, ‘Does God permit you,
or against God do ye forge lies ?’

What will those who forge lies against God think
on the resurrection day ? Verily, God is Lord of
grace towards men, but most of them do not give
thanks !

Nor shalt thou be in any affair, nor shalt thou
recite concerning it a Qur’4n‘—nor shall ye do a
work, without our being witness against you, when

1 A portion of the Qur’4n. The word means reading.

200 THE οὐκ Ἂν. X, 62-42.

ye are engaged therein: nor does the weight of
an atom escape thy Lord in earth or in heaven ;
nor is there less than that or greater, but it is in
the perspicuous Book.

Are not, verily, the friends of God those on whom
there is no fear, neither shall they be grieved ?—
They who believed and who did fear—{65] for them
are good tidings in the life of this world, and in
the future too; there is no changing the words of
God! That is the mighty happiness !

Let not their speech grieve thee; verily, power
is wholly Ged’s! He both hears and knows.

Is not, verily, whoever is in the heavens and
whoever is in the earth God’s? What then do
they follow who call on associates other than God ?

Verily, they follow nothing but suspicion, and
verily, they are telling naught but lies. .

He it is who made for you the night, that ye
might rest therein, and the day to see therein;
verily, in that are signs unto a people who can hear.

They say, ‘God has taken to Himself a son.’
Celebrated be His praises! He is the rich one!
His is whatever is in the heavens, and whatever
is in the earth. Ye have no authority for this! will
ye say against God, that which ye do not know ?

[70] Say, ‘ Verily, those who forge against God a
lie shall not prosper !’

A provision in this world—then unto us is their
return! then we will make them taste keen torment
for that they misbelieved.

Recite to them the story of Noah, when he said
to his people, ‘O my people! if my stay with you
be grievous to you, and my reminding you of the
signs of God, yet upon God do I rely! Collect

X, 72-81. THE CHAPTER OF JONAH. 201

then your affairs and your associates’; nor let
your affair (be ordered) for you in the dark; then
decide respecting me, and do not wait; and if ye
turn your backs, I ask you not for hire; my hire
is only due from God, and I am bidden to be of
those resigned.’ But they called him a liar; and
we saved him, and those with him, in the ark;
and we made these? successors, and drowned those
who had said our signs were lies; see then how
was the end of those who had been warned!

[75] Then we raised up after him apostles unto
their people, and they came to them with manifest
signs; but they would not believe in what they
had called a lie before. Thus do we set a stamp
upon the hearts of the transgressors.

Then we raised up after them Moses and Aaron,
unto Pharaoh and his chiefs with our signs; but
they were too big with pride, and were a sinful
people; and when the truth came to them from us
they said, verily, ‘This is obvious sorcery.’

Moses said, ‘ Will ye say of the truth when it
comes to you, Is this sorcery? But sorcerers shall
not prosper.’

They said, ‘Hast thou come to turn us away
from what we found our fathers at, that there
may be for you twain grandeur in the earth? but
we will not believe you.’

[80] And Pharaoh said, ‘ Bring me every knowing
sorcerer ;’ and when the sorcerers came, Moses said
to them, ‘Throw down what ye have to throw!’
and when they threw down, Moses said, ‘ What
ye have brought is sorcery! verily, God will make

1 Your idols. 3 Noah’s people.

202 THE QuR’AN. X, 81-90.

it vain; verily, God rights not the work of evil-
doers !’

But God verifies the truth by His words, although
the sinners are averse therefrom.

But none believed in Moses, save a race of his
own people, through fear of Pharaoh and his chiefs ;
lest he should afflict them, for verily, Pharaoh was
lofty in the earth, and verily, he was extravagant.

And Moses said, ‘O my people! if ye did be-
lieve in God, then on Him rely, if ye be resigned.’
[85] They said, ‘Upon God do we rely. O our
Lord! make us not a cause of trial for a people
who do wrong, but save us by Thy mercy from the
people who misbelieve!’

And we inspired Moses and his brother thus,
‘Establish, ye twain, houses for your people in
Egypt; and make ye your houses a qiblah!;
and be ye steadfast in prayer, and give glad tidings
to those who believe.’

Moses said, “O our Lord! verily, Thou hast
brought to Pharaoh and his chiefs ornaments and
wealth in the life of this world; O our Lord! that
they may err from Thy way! O our Lord! confound
their wealth and harden their hearts that they may
not believe until they see grievous woe!’ He said,
‘ Your prayer is answered ; be upright then, ye two,
and follow not the path of those who do not know!’

[90] And we brought the children of Israel across
the sea; and Pharaoh and his hosts followed them
eager and hostile, until when drowning overtook
him, he said, ‘I believe that there is no god but

11,6. adapt them by their position and construction to become
places in which prayer may be performed.

oy

X, 90-99. THE CHAPTER OF JONAH. 203

He in whom the children of Israel believe, and I
am of those who are resigned !’—‘ Now?! but thou
didst rebel aforetime, and wert of those who do
evil; but to-day we will save thee in thy body, that
thou mayest be to those who come after thee a sign,
for verily, many men are careless of our signs?!’
And we established the people of Israel with a
sure establishment, and we provided them with
good things ; nor did they disagree until there came
to them the knowledge. Verily, thy Lord shall
decide between them on the resurrection day con-
cerning that whereon they did dispute.
And if thou art in doubt of that which we have
sent down unto thee, ask those who read the Book
before thee; verily, the truth is come to thee from
thy Lord, be not then of those who are in doubt.
And be not of those who say the signs of God
are lies, or thou wilt be of those who lose!
[95] Verily, those against whom God’s word is
pronounced will not believe, even though there
come to them every sign, until they see the
grievous woe. Were it not so, a city would have
believed and its faith would have profited it. But
(none did) except the people of Jonas; when they
believed we removed from them the torment of
disgrace in this world, and we gave them provision
for a while. But had thy Lord pleased, all who
are in the earth would have believed altogether; as
for thee, wilt thou force men to become believers ?

1 This is supposed to be the taunting reply of the angel Gabriel.

3 Compare Exodus xiv. 30. The Mohammedan legend is that
as some of the children of Israel doubted whether Pharaoh was
really drowned, the angel Gabriel caused the naked corpse to
swim that they might see it.

204 THE QUR'AN. X, 100-109.

[100] It is not for any person to believe save by
the permission of God; He puts horror on those
who have no sense.

Say, ‘ Behold what is in the heavens and in the
earth! but signs and warners avail not a people who
do not believe. Do they await aught but the like
of the days of those who passed away before them?’
Say, ‘Wait ye then! verily, I am with you one of
those who wait.’ Then we will save our apostles
and those who believe; thus is it due from us to
save believers.

Say, ‘O ye folk! if ye are in doubt concerning
my religion, I will not worship those ye worship
other than God; but I worship God, who takes you
to Himself,and I am bidden to be of the believers!’
[105] And, ‘ Make steadfast thy face to the religion
as a ‘Hanif!; and be not of the idolaters; and call
not besides God on what can neither profit thee
nor harm thee; for if thou dost, verily, thou art
then of the unjust!’

And should God touch thee with harm, there is
none to remove it save He; and if He wish thee
well, there is none to repel His grace; He makes it
fall on whom He will of His servants; for He is
pardoning and merciful !

Say, ‘O ye people! there has come to you the
truth from your Lord, and he who is guided, his
guidance is only for his soul; and he who errs,
errs only against it; and I am not a guardian
over you.’

Follow what is revealed to thee, and be patient
until God judges, for He is the best of judges.

} See p. 19, note 1.

XI, 1-11. THE CHAPTER OF HOD. 205

Tue Cwapter or Hop.

(XI. Mecca.)

A.L.R. A book whose signs are confirmed and
then detailed, from the wise one, the aware : that ye
worship not other than God,—verily, I am to you
from Him a warner and a herald of glad tidings ;
and that ye seek pardon from your Lord, then turn
again to Him! He will cause you to enjoy a good
provision to a named and appointed time, and will
give His grace to every one deserving grace ; but if
ye turn your backs, I fear for you the torment of a
great day.

Unto God is your return, and He is mighty
over all.

[5] Do they not, verily, fold up their breasts, that
they may hide from Him? But when they cover
themselves with their garments, does He not know
what they conceal and what they display? verily,
He knows the nature of men’s breasts!

There is no beast that walks upon the earth but
its provision is from God. He knows its settle-
ment and its resting-place ; all is in the perspicuous
Book.

He it is who created the heavens and the earth
in six days, and His throne was upon the water!
that He might try you, which of you did best.

[10] But shouldst thou say, ‘ Ye will be raised up
after death, those who misbelieve will surely say,
‘ This is naught but obvious sorcery;’ and if we keep
back from them the torment to a stated generation,

1 That is, before the creation ; see Genesis i. 2.

206 THE QUR’AN. XI, 11-20.

they will surely say, ‘What hinders it ?’—Aye!
on the day it comes to them there is no turning
it away from them, but that shall close in on them
at which they mocked.

And if we make man taste of mercy from us and
then strip it off from him, verily, he is despairing,
ungrateful; and if we make him taste of comfort
after distress has touched him, he will surely say,
‘The evils have gone away from me;’ verily, then
he is joyful and boasting. Save those who are
patient and do right ; these—for them is pardon and
a mighty hire!

[15] Haply thou art leaving part of what is re-
vealed to thee and thy breast is straitened thereby,
lest they should say, ‘Why is not a treasure sent
down to him? or why did not an angel come with
him ?—thou art only a warner, and God is guardian
over all.’

Or they will say, ‘He hath devised it;’ say, ‘Bring
ten srahs like it devised; and call upon whom ye
can beside God, if ye do tell the truth!’ And if
they do not answer, then know that it is revealed
by the knowledge of God, and that there is no god
but He—are ye then resigned ?

Whosoever shall wish for the life of this world
and its ornaments, we will pay them their works
therein, and they shall not be cheated. These are
those for whom there is nothing in the hereafter
save the Fire; and void is what they made therein,
and vain what they were doing!

[20] Is he (like them) who stands upon a manifest
sign from his Lord, which is a witness from Him, and
recites it, with the book of Moses before him for a
model and a mercy? ‘These believe in it; and

XI, 20-29. THE CHAPTER OF HOD. 207

whosoever of the crews! disbelieves in a the Fire
is his promise.

Be not thou in doubt about it; verily, it is truth
from thy Lord, though most men do not believe.

Who is more unjust than he who forges against
God a lie? they shall be set before their Lord, and
the witnesses shall say, ‘ These it is who lied against
their Lord.’ Aye! God’s curse is on the unjust who
turn men away from the path, and crave to make it
crooked, and in the hereafter disbelieve! They
cannot make Him helpless in the earth, nor have they
other than God for patrons. Doubled for them is
the torment. They could not hear, nor did they see!
Those it is who lose themselves; and that which
they did devise has strayed away from them. No
doubt but that in the hereafter these are those who
lose !

[25] Verily, those who believe and do what is
right, and humble themselves to their Lord, they
are the fellows of Paradise ; they shall dwell therein
for aye. The two parties’ likeness is as the blind
and the deaf, and the seeing and the hearing; shall
they two be equal in likeness ? will ye not mind ?

We did send Noah unto his people, ‘ Verily, I am
to you an obvious warner; that ye should not
worship any save God. Verily, I fear for you the
torment of the grievous day. But the chiefs of
those who misbelieved amongst his people said,
‘We only see in thee a mortal like ourselves ; nor do
we see that any follow thee except the reprobates
amongst us by a rash judgment; nor do we see
that you have any preference over us; nay more,

1 That is, of the idolater,

208 THE QuR’AN. XI, 29-38.

we think you liars!’ [30] He said, ‘O my people!
let us see! if I stand upon a manifest sign from my
Lord, and there come to me mercy from him, and ye
are blinded to it; shall we force you to it while
ye are averse therefrom ? ᾿

‘O my people! I do not ask you for wealth in
return for it; my hire is only from God; nor do I
repulse those who believe; verily, they shall
meet their Lord. But I see you, a people who
are ignorant. O my people! who will help me
against God, were I to repulse you? do ye
not then mind? I do not say that I have the
treasures of God; nor do I know the unseen; nor
do I say, “ Verily, I am an angel;” nor do I say of
those whom your eyes despise, “God will never give
them any good !”—God knows best what is in their
souls—verily, then should I be of the unjust.’

They said, ‘O Noah! thou hast wrangled with
us, and hast multiplied wranglings with us ; bring us
then what thou hast threatened us with, if thou art
of those who tell the truth.’ [35] Said he, ‘God will
only bring it on you if He pleases, nor can ye make
Him helpless; nor will my advice profit you, should
I wish to advise you, if God wish to lead you into
error. He is your Lord, and unto Him shall ye be
returned.’

Do they say, ‘He has devised it1?’ Say, ‘If I
have devised it, then on me be my sin. But I am
clear of that wherein ye sin.’

And Noah was inspired, ‘None shall surely
believe amongst thy people but those who have
believed already ; take not then ill that which they

1 The Qur'an,

-

ΧΙ, 38-46. THE CHAPTER OF HOD. 209

do. . And make the ark under our eyes, and at our
inspiration; and plead not with me for those who
have done wrong ; verily, they shall be drowned.’

[40] So he made the ark, and every time the
chiefs of his people passed by him they jested at
him. Said he, ‘ If ye jest at us, verily, we shall jest
at you even as ye are jesting, and ye shall surely
know.

‘He to whom a torment comes, it shall shame him,
and there shall light upon him lasting torment.’

Until at length when our order came, and the
oven boiled, we said, ‘ Load therein of every kind
two, and likewise thy family,—save those on whom
the sentence has already been passed—likewise
those who believe;’ but there believed not with
him save a few. And he said, ‘ Ride ye therein ;
in the name of God is its course, and its mooring.
Verily, my Lord is forgiving and merciful.’ ἡ

And it floated on with them mid waves like
mountains; and Noah cried to his son who had
gone aside, ‘O my boy! ride with us and be not
with the misbelievers.’ [45] Said he, ‘I will betake
me to a mountain that shall save me from the water.’
Said he, ‘There is none to save to-day from the
command of God, except for him on whom He may
have mercy.’ And the wave came between them,
and he was amongst the drowned 3, ᾿

And it was said, ‘O earth! swallow down thy

? Tannfr (oven) signifies also a reservoir of water. Its use in
this passage has, however, given rise to some ridiculous supersti-
tions amongst the Mohammedans as to the origin of the deluge.

* This story and the further allusion to Noah’s son in the next
page were probably suggested by Genesis ix. 20-25.

[6] P

210 THE QuR’AN. XI, 46-53.

water!’ and, ‘O heaven! hold!’ and the water
abated ; and the affair was decided, and it?! settled
on Gfidi?, and it was said, ‘Away with the people
who are evildoers!’

And Noah went unto his Lord and said, ‘My
Lord, verily, my son is. of my people, and, verily, |
Thy promise is true, and Thou art the justest of
judges. He said, ‘O Noah! he is not of thy
people ; verily, it is a work that is not right. Then,
ask me not for that of which thou knowest naught.
Verily, I admonish thee that thou shouldst not be
of the ignorant.’ He said, ‘ My Lord, verily, I seek
refuge in Thee from asking Thee for aught of which
I know nothing; and, unless Thou dost forgive me
and have mercy on: me, I shall: be of those who
lose.’

[50] It was said, ‘O Noah! descend in safety
from us, and blessings upon thee and upon (some)
nations of those who are with thee; but (some)
nations we will allow to enjoy prosperity and then
there shall touch them from us grievous woe.’
These are stories of the unseen which we reveal
to thee; thou didst not know them, thou nor thy
people before this. Be patient, then; verily, the
issue is for those who fear.

And unto. ‘Ad (we sent) their brother Hfd; he
said, ‘O my people! serve God; ye have no god
but Him. Ye do but devise a lie. O my people!
I do not ask you for hire in return; my hire is

1 The ark.

* GAdi is a corruption apparently for Mount Giordi, the Gordyzi
of the Greeks, situated between Armenia and Mesopotamia.

* Ie. upon some of the nations who are to form the posterity
of thyself and the members of thy family saved with thee.

ΧΙ, 53-64. THE CHAPTER OF HOD. 211

only from Him who created me: have ye then no
sense ?

“Ὁ my people! ask pardon of your Lord; then
turn to Him; He will send the skies down on you in
torrents; [55] and He will add strength to your
. Strength : do not then turn back sinners.’

They said, ‘O Hfd! thou hast not come to us
with a manifest sign; nor will we leave our gods
at thy word; nor will we believe in thee. We can
only say that some of our gods have attacked thee
with evil.’ Said he, ‘Verily, I call God to witness,
and do ye bear witness too, that I am free from that
which ye associate beside Him.

‘ Plot then against me altogether, and give me no
delay. Verily, I rely upon God, my Lord and your
Lord. There is no beast that walks, but He taketh
it by its forelock. Verily, my Lord is on the right
way !

[60] ‘But if ye turn your backs,—then I have
conveyed to you what I was sent to you with; and
my Lord will make another people your successors.
Ye cannot harm Him at all; verily, my Lord is
guardian over all!’

And when our order came we saved Hid, and
those who believed with him, by mercy from us;
and we saved them from harsh torment. That
(tribe of) ‘Ad denied the signs of their Lord, and
rebelled against His apostles, and followed the
bidding of every headstrong tyrant. They were
followed in this world by a curse, and on the resur-
rection day—‘ Did not ‘Ad disbelieve their Lord ἢ
Aye! away with ‘Ad the people of Hfid!’

And unto Thamdd (we sent) their brother Z4li‘h ;
said he, ‘O my people! worship God; ye have no

; P 2

212 THE QuR’AN. XI, 64-72.

god but Him. He it is that produced you from the
earth, and made you live therein! Then ask pardon
of Him; then turn again to Him: verily, my Lord
is nigh and answers !’

[65] They said, ‘O Za4li‘h! thou wert amongst
us one we hoped in before this: dost thou forbid .
us to worship what our fathers worshipped ? verily,
we are in hesitating doubt as to that to which thou
callest us.’

He said, ‘O my people! let us see; if I stand
upon a manifest sign from my Lord, and there
come from Him mercy, who will help me against
God if I rebel against Him? Ye will add only
to my loss.

‘O my people! this she-camel! of God is a sign
for you; leave her, then, to feed in God’s earth,
and touch her not with evil, or there will catch you
torment that is nigh.’ But they did hamstring her,
and he said, ‘Enjoy yourselves in your houses for
three days ;—that is the promise that shall not be
belied.’

And when our order came we saved ZaAli‘h, and
those who believed with him, by our mercy, from
disgrace upon that day. Verily, thy Lord He is
powerful and mighty.

[70] And the noise caught those who had done
wrong; and on the morrow they were lying corpses
in their houses, as though they had never dwelt
therein. Did not Thamtid indeed disbelieve in their
Lord? Aye! away with Thamfid!

Our messengers did come to Abraham with glad
tidings; they said, ‘Peace!’ He said, ‘ Peace be

1 See note, p. 107.

XI, 72-82. THE CHAPTER OF HOD. 213

ες it!’ nor did he delay to bring the roasted calf. But °
when he saw that their hands reached not thereto,
he could not understand them, and harboured fear
of them. They said, ‘Fear not. Verily, we are
sent unto the people of Lot.’ And his wife was
standing by, laughing; and we gave her the glad
tidings of Isaac, and of Jacob after Isaac. [75] Said
she, ‘ Alas for me! shall I bear a son when I am an
old woman, and this husband of mine an old man?
Verily, this is a wonderful thing!’ They said,‘ Dost
thou wonder at the bidding of God? God’s mercy
and blessings upon you, ye people of the house!
Verily, He is to be praised and glorified.’

And when his terror left Abraham, and the glad
tidings came to him, he wrangled with us about the
people of Lot; verily, Abraham was clement, pitiful,
relenting.

‘O Abraham! avoid this; verily, the bidding of
thy Lord has come; verily, there is coming to them
torment that cannot be put off.’

[80] And when our messengers came to Lot, he’
was grieved for them ; but his arm was straitened for
them}, and he said, ‘This is a troublesome day!’
And his people came to him, rushing at him, for
before that they used to work evil. He said, ‘O
my people! here are my daughters, they are purer
for you; then, fear God, and do not disgrace me
through my guests ;—is there not among you one
right-thinking man ?’

They said, ‘ Thou knowest that we have no claim
on thy daughters; verily, thou knowest what we
want!’ He said, ‘Had 1 but power over you; or

Ὁ Ie. he was powerless to help them.

214 THE QuR’AN. ΧΙ; 82-87.

τ could I but resort to some strong column!....!’ (The
angels) said, ‘O Lot! verily, we are the messengers
of thy Lord, they shall certainly not reach thee;
then travel with thy people in the darkness of the
night, and let none of you look round except thy
wife: verily, there shall befall her what befalls them.
Verily, their appointment is for the morning! and
is not the morning nigh ?’

And when our bidding came, we made their
high parts their low parts. And we rained down
upon them stones and baked clay® one after another,
marked‘, from thy Lord, and these are not so far
from the unjust®!

[85] And unto Midian (we sent) their brother
Sho’haib*®, He said, ‘O my people! serve God; ye
have no god but Him, and give not short measure
and weight. Verily, I see you well off; but, verily, I
fear for you the torments of an encompassing day.
O my people! give measure and weight fairly, and
defraud not men of their things; and wreak not
wrong in the earth, corrupting it. God’s residue’

1 Ie. some support, such as a powerful clan or chieftain.

2 That is, overturned the cities of the plain.

3 The Abyssinians, who had invaded Mecca some years before,
are mentioned in the Chapter of the Elephant (CV) as being
destroyed in a similar manner by flocks of birds, who threw down
such missiles upon them.

* The legend is that they each contained the name of the per-
- son for whom they were destined; so the old saying, ‘every bullet
has its billet.’

5.1. 68. the same punishment is likely to overtake other wrong-
doers, the threat being especially directed against the unbelieving
inhabitants of Mecca.

5 See Chapter VII.

7 A little which God leaves you after paying every one his due.

XI, 87-96. THE CHAPTER OF HOD. 215

is better for you if ye be believers. But I am not
a guardian over you.’

They said,‘O Sho’haib! Do thy prayers bid thee
that we should forsake what our fathers served,
-or that we should not do as we please with our
wealth? Thou art, forsooth, the clement and straight-
forward one!’

[90] He said, ‘O my people! Do ye see? If I
stand upon a manifest sign from my Lord; and He
provides me from Himself with a goodly provision,
and I consent not with you to that which I forbid
you, I only wish to better you so far as I can,—nor
comes my grace through any one but God; on Him
do I rely, and unto ‘Him I turn. O my people!
let not a breach with me make you so sin that there
befall you the like of that which befel the people
of Noah, or the people of Hid, or the people of
Zalih—nor are the people of Lot so far from you!
Ask pardon, then, from your Lord, then turn to
Him; verily, my Lord is merciful, loving!’

They said, ‘O Sho’h4ib! we-do not understand
much of what thou sayest, and we see that thou
art weak amongst us; and were it not for thy family
we would stone thee, nor couldst thou be powerful
over us.’

He said, ‘O my people! are my family more
esteemed by you than God ? ‘or have you taken Him
as something to cast behind your backs? Verily,
my Lord, whate’er ye do, doth comprehend. [95] Ὁ
my people! act according to your power; verily, I
too will act, and ye at length shall know! To whom-
soever torment comes it shall disgrace him, and
him who is a liar. Watch then; verily, I with you
am watching too!’

216 THE QURAN. XI, 97-105.

And when our bidding came we saved Sho’hdib,
and those who believed with him, by our mercy;
and the noise caught those who had done wrong,
and on the morrow they were in their houses prone,
as though they had not dwelt therein. Aye! ‘Away
with Midian!’ as it was, ‘Away with Thamfd!’

And we sent Moses with our signs and with
obvious power unto Pharaoh and his chiefs; but
they followed Pharaoh’s bidding, and Pharaoh’s
bidding was not straightforward.

[100] He shall approach his people on the resur-
rection day, and take them down to water! at the
Fire,—an evil watering-place to water at!

In this (world) were they followed by a curse;
and on the resurrection day evil shall be the aid
they are aided with!

That is one of the stories of the cities which we
recite to thee—some of them are standing now and
some mown down!

We did not wrong them, but they wronged them-
selves. Their gods availed them naught, on which
they called instead of God, when once the bidding
of thy Lord had come; nor did they add save to
their downfall!

Thus is thy Lord’s overtaking when He overtakes
the cities that have done wrong; verily, His over-
taking is grievous, keen.

[105] Verily, in that is a sign to him who fears
the torment of the last day ;—that is a day unto
which men shall be gathered ;—that is a witnessed
day!

1 The word used is that always applied by desert Arabs to going
to a spring for water.

XI, 106-115. THE CHAPTER OF HOD. 217

We will not delay it, save unto a numbered and
appointed time. The day when it shall come no soul
shall speak save by His permission, and amongst
them (shall be) the wretched and the glad.

And as for those who are wretched—why, in the
Fire! there shall they groan and sob! to dwell
therein for aye, so long as the heavens and the
earth endure; save what thy Lord will. Verily,
thy Lord is one who works His will.

[110] And as for those who are glad—why, in
Paradise! to dwell therein for aye, so long as the
heavens and the earth endure; save what thy Lord
will 1,—a ceaseless boon!

Be not then in doubt concerning what these men
do serve ;—they only serve as their fathers served
before; and we will give them their portion un-
diminished. :

We gave Moses the Book before, and then they
disagreed concerning it, and, had it not been for a
word that had been passed by thy Lord, it would
have been decided between them ; but, verily, they
are (still) in hesitating doubt concerning it.

But, verily, every one thy Lord will surely repay
for their works; verily, He of what they do is well
aware !

Do thou then be upright, as thou art bidden, and
whosoever turns repentantly with thee ; and trans-
gress ye not:—-verily, He on what ye do doth
look.

[115] Lean not unto those who do wrong, lest the
Fire touch you, for ye have no patrons but God;
and, moreover, ye shall not be helped!

11. 6. unless He please to increase their happiness.

218 THE QURAN. XI, 116-124.

And be thou steadfast in prayer at the two ends
of the day, and the (former and latter) parts of the
night. Verily, good works remove evil works ;—
that is a reminder to the mindful! And be thou
patient, for God wastes not the hire of those who
do good.

And were there among the generations before
you any endowed with a remnant (of piety) for-
bidding evildoing in the earth, save a few of those
whom we saved; but the evildoers followed what
they enjoyed, and were sinners.

Thy Lord would not have destroyed the cities
unjustly while the people of them were welldoers.

[120] Had thy Lord pleased, He would have
made men one nation; but they will not cease to
differ, save those thy Lord has had mercy on. For
this has He created them, and the word of thy Lord
is fulfilled, ‘I will surely fill hell with ginns and
mankind altogether.’

And all that we relate to thee of the stories of the
apostles is what will stablish thy heart: and herein
has the truth come to thee, and an admonition and
a reminder to the believers.

Say to those who believe not, ‘Act according to
your power, verily, we are acting too! And wait ye,
verily, we are waiting too!’

God’s are the unseen things of the heavens and
of the earth; and unto Him the affair doth all
return. Then serve Him and rely on Him; for
thy Lord is not heedless of that which ye do.

XII, 1-10. THE CHAPTER OF JOSEPH. 219

THE CHAPTER OF JOSEPH, (PEACE BE ON HIM!)

(XII. Mecca.)

In the name of the merciful and compassionate
God.

A. L.R. Those are the signs of the perspicuous
Book. Verily, we have revealed it, an Arabic
Qur'an; haply ye may understand.

We tell thee the best of stories, in inspiring thee
with this Qur'an, though thou wert before it among
the heedless.

When Joseph said to his father, ‘O my sire!
verily, I saw eleven stars, and the sun, and the
moon,—I saw them adoring me!’

[5] He said, ‘O my boy! tell not thy vision to
thy brethren, for they will plot a plot against thee;
verily, the devil is to man an open foe.’

Thus does thy Lord choose thee, and teach thee
the interpretation of sayings, and fulfil His favour
upon thee, and upon Jacob’s people, as He fulfilled
it upon thy two forefathers before thee, Abraham
and Isaac,—verily, thy Lord is knowing, wise!

In Joseph and his brethren were signs to those
who enquire!

When they said, ‘Surely, Joseph and his brother
are dearer to our father than we, a band? although
we be; verily, our father is in obvious error.

‘Slay Joseph, or cast him in some land ; that your
father’s face may be free for you, and ye may be,
after he is gone, a people who do right.’

[10] A speaker from amongst them spake, ‘ Slay

1 The word means a band of between twenty and forty persons.

220 THE QUR'AN, XII, 10-19.

not Joseph, but throw him into the bottom of the pit;
some of the travellers may pick him up, if so ye do.’

Said they, ‘O our father! what ails thee that
thou wilt not trust us with Joseph while we are unto
him sincere? Send him with us to-morrow to revel
and to play, and, verily, we over him will keep good
guard.’

Said he, ‘Verily, it grieves me that ye should
go off with him, for I fear lest the wolf devour him
while ye of him do take no heed.’

Said they, ‘Why, if the wolf should devour him
while we are (such) a band, verily, we then should
deserve to lose!’

[15] And when they had gone off with him and
agreed to put him in the depths of the pit, and we
inspired him, ‘ Thou shalt surely inform them of this
affair of theirs and they shall not perceive 1’

And they came to their father at eve and weeping
said, ‘O our father! verily, we went forth to race
and left Joseph by our goods, and the wolf devoured
him,—but thou wilt not believe us, truth tellers
though we be.’

And they brought his shirt with lying blood upon
it. Said he, ‘ Nay, but your souls have induced you
to do this; but patience is fair! and God is He
whom I ask for aid against that which ye describe.’

And travellers came and sent their water-drawer ;
and he let down his bucket. Said he, ‘O glad
tidings! this is a youth.” And they kept him
secret, as a chattel; but God knew what they were
doing.

1 This is a prophetic intimation to Joseph of his future inter-
view with his brethren in Egypt.

XII, 20-26. THE CHAPTER OF JOSEPH. 221

[20] And they sold him for a mean price,—
drachmz counted out,—and they parted with him
cheaply.

And the man from Egypt who had bought him
said to his wife, ‘Honour his abiding here ; it may
be he will be of use to us, or we may adopt him as
a son.’

Thus did we stablish Joseph in the land; and we
did surely teach him the interpretation of sayings;
for God can overcome His affairs, though most men
do not know.

And when he had reached his strength! we brought
him judgment and knowledge, for thus do we reward
those who do good.

And she in whose house he was desired him for
his person; and she locked the doors and said,
‘Come along with thee!’ Said he, ‘Refuge in
God! verily, my Lord has made good my abiding
here ; verily, the wrong-doers shall not prosper.’

And she was anxious for him, and he would have
been anxious for her, had it not been that he saw
the demonstration? of his Lord; thus did we turn
evil and fornication from him ; verily, he was of our
sincere servants.

[25] And they raced to the door and she rent his .
shirt from behind; and they met her master at the
door. Said she, ‘What is the recompense of him
who wishes evil for thy family, but that imprison-
ment or a grievous torment ?’

Said he, ‘She desired me for my person.” And

1 The age of puberty.
* The angel Gabriel in the form of his father appeared with a
warning gesture, according to the Muslim commentators.

222 THE QuR’AN. ΧΙ], 26-35. _

a witness from among her family bore witness: ‘If
his shirt be rent from in front, then she speaks the
truth and he is of the liars; but if his shirt be rent from
behind, then she lies and he is of the truth tellers.’

And when he saw his shirt rent from behind he
said, ‘ This is one of your tricks ; verily, your tricks
are mighty! Joseph! turn aside from this. And
do thou, woman, ask pardon for thy fault; verily,
thou wert of the sinners.’

[30] And women in the city said, ‘The wife of
the prince desires her young man for his person;
he has infatuated her with love: verily, we see her
in obvious error.’ And when she heard of their
craftiness, she sent to them and prepared for them
a banquet, and gave each of them a knife; and she
said, ‘Come forth to them!’ And when they saw
him they said, ‘Great God!’ and cut their hands?
and said, ‘God forbid! This is no mortal, this is
nothing but an honourable angel.’ Said she, ‘This
is he concerning whom ye blamed me. 1 did desire
him for his person, but he was too continent. But
if he do not what I bid him he shall surely be
imprisoned and shall surely be among the small!’
Said he, ‘My Lord! Prison is dearer to me than
what they call on me to do; and unless Thou turn
from me their craftiness I shall feel a passion for
them and shall be among the ignorant!’ And his
Lord answered him and turned from him their
craftiness; verily, He both hears and knows!

[35] Then it appeared good to them, even after
they had seen the signs*, to imprison him until a
time.

1 In their sudden emotion at his beauty. | * Of his innocence.

XII, 36-42. THE CHAPTER OF JOSEPH. 223

And there entered the prison with him two young
men. Said one of them, ‘Verily, I see myself}
pressing wine.’ And the other said, ‘Verily, I see
myself bearing on my head loaves from which the
birds do eat; inform us of the interpretation thereof;
verily, we see that thou art of those who do good.’

He said, ‘There shall not come to you any food
with which ye are provided, but I will inform you
both of its interpretation before it comes to you. -
That is (some) of what my Lord has taught me;
verily, I have left the faith of a people who do not
believe in Gad, while: in the future too they dis-
believe. And I have followed the faith of my fathers,
Abraham and Isaac and Jacob; we could not asso-
ciate aught with God; that is from God’s grace upon
us and upon: men: but most men give not thanks.
O. ye twain: fellow-prisoners!] Are manifold lords
better, or God, the one, the dominant? [40] What
ye worship beside Him are naught but names which
ye have named, ye and your fathers, for which God
has sent down no authority. Judgment is only
God’s; He bids you worship only Him. That is
the standard of religion,—but. most men do not
know. Ο. ye twain fellow-prisoners! as for one of
you, he shall pour out wine for his lord: and as for
the other, he shall be crucified, and the birds shall
eat of his head. The matter is. decreed whereon ye
asked me for’a decision !’

And he said to him whom he thought would
escape of those two, ‘ Remember me with thy lord !’
But Satan made him? forget the remembrance of his
lord, so he tarried in prison a few years.

1 In a dream.
* The application of the pronoun is vague in the text of this

224 THE QUR'AN. XII, 43-51-

Then said the king, ‘Verily, I see seven fat kine
which seven lean kine devoured; and seven green
ears of corn and others dry. O ye chiefs! Explain
to me my vision, if a vision ye can expound !’

Said they, ‘Confused dreams, and naught of the
exposition of such dreams know we!’

[45] Then he who had escaped of those twain
said,—remembering after a while,—‘Verily, I will in-
form you of the interpretation thereof, so send me.’

‘Joseph! O thou truth teller! explain to us the
seven fat kine which seven lean devoured ; and the
seven green ears of corn and others dry. Haply
I may go back to the men, haply they then may
know !’

He said, ‘Ye shall sow for seven years, as is your
wont ; but what ye reap, let it remain in the ear, ex-
cept a little whereof ye shall eat. Then there shall
come after that seven severe (years) which shall de-
vour what ye have put by before for them, save a
little of what ye shall preserve. Then there will
come after that a year in which men shall have rain
and in which they shall press 4.’

[50] Then said the king, ‘ Bring him to me.’

And when the messenger came to him, he said,
‘Go back to thy lord, and ask him, “ What meant
the women who cut their hands? Verily, my lord
knows their craftiness !”’

He said, ‘What was your design when ye de-
sired Joseph for his person?’ They said, ‘God

passage, which is variously interpreted, either that Satan made the
butler forget to mention Joseph to his lord Pharaoh, or that Satan
made Joseph forget for the moment his Lord God, and place his
trust on the man rather than on Him,

1 Le. press wine and oil.

XII, g1-61. THE CHAPTER OF JOSEPH. 225

forbid! we know no bad of him.’ Said the wife of
the prince, ‘ Now does the truth appear! I desired
him for his person and, verily, he is of those who tell
the truth.’

*That’ (said Joseph) ‘was that he might know that
I did not betray him in his absence, and that God
guides not the craft of those who do betray! Yet
I do not clear myself, for the soul is very urgent to
evil, save what my Lord has had mercy on; verily,
my Lord is forgiving and merciful!’

And the king said, ‘ Bring him to me. I will take
him specially for myself.’ And when he had spoken
with him he said, ‘ Verily, to-day thou art with us in
a permanent place of trust.’

[55] He said, ‘ Place me over the treasures of the
land ; verily, I will be a knowing keeper.’

Thus did we stablish Joseph in the land that he
might settle in what part thereof he pleased—we
overtake with our mercy whom we will, nor do we
waste the hire of those who do good; and surely
the hire of the future life is better for those who
believe and who have feared.

And his brethren came to Joseph, and they en-
tered in unto him and he knew them, but they
recognised not him. .

And when he had equipped them with their
equipment he said, ‘ Bring me a brother that ye
have from your father; do ye not see that I give
good measure, and that I am the best of enter-
tainers? [60] But if ye bring him not to me, no
measure shall ye have with me, nor shall ye come
nigh me.’ Ν

They said, ‘We will desire him of our father,
and we will surely do it.’

[6] Q

226 THE QURAN. XII, 62-67.

Then he said to his young men, ‘Put their
chattels! in their packs, haply they may know it
when they are come back to their family; haply
they may return.’

And when they returned to their father, they
said, ‘O our father! Measure is withheld from us;
so send with us our brother that we may get mea-
sure, and, verily, him we will keep!’

He said, ‘Shall I entrust you with him, save as
I entrusted you with his brother before ? but God
is the best of keepers, and He is the most merciful
of the merciful.’

[65] And when they opened their goods they
found their chattels restored to them. Said they,
“Ὁ our father! What more can we crave? Here
are our chattels restored to us, and we shall guard
our brother, and shall have an additional measure
beside that—a small measure 2’

He said, ‘I will by no means send him with you
until you give. me a compact from God that ye will
surely bring him to me, unless ye be encompassed 3.’

So when they had given him their compact he
said, ‘God over what ye say has charge.’

And he said, ‘O my sons! enter not by one gate,
but enter by several gates; but I cannot avail you
aught against God. Judgment is only God’s; upon
Him do I rely, and on Him do the reliant rely.’

1 The goods which they had brought to barter, or the money
they had paid for the corn.

2 Commentators differ as to whether this means that what they
had brought was insufficient, or whether the additional measure
was a small quantity for Pharaoh to bestow, or whether Jacob
utters the words meaning that it is not enough to induce him to
part with his son. !

8 By some unavoidable hindrance.

XII, 68-76. THE CHAPTER OF JOSEPH. 227

And when they had entered as their father bade
them, it availed them nothing against God, save for
a want in Jacob’s soul which it fulfilled ; for, verily,
he was possessed of knowledge, for that we -had
taught him ;—but most men do not know.

And when they entered in unto Joseph, he took
his brother to stay with him, and said, ‘ Verily, I am
thy brother—then take not ill that which they have
been doing.’

[70] And when he had equipped them with their
equipment he placed the drinking cup in his bro-
ther’s pack; then a crier cried out, ‘O ye caravan !
verily, ye are thieves!’

They said, approaching them, ‘What is it that
ye miss ?’

Said they, ‘We miss the goblet of the king, and
whoso brings it shall have a camel-load, and I am
guarantee thereof.’

They said, ‘By God! Ye knew we came not
to do evil in the land, and that we were not
thieves.’

They said, ‘And what shall be the recompense
thereof if ye be liars ?’

[75] They said, ‘ The recompense thereof is he in
whose pack it is found—he shall be the recompense
thereof; thus do we recompense the unjust.’

And he began with their sacks before the sacks of
his brother ; then he drew it forth from his brother’s
sack. Thus did we devise a stratagem for Joseph.
He could not take his brother by the king’s reli-
gion! except God pleased ;—we raise the degrees of

11. 6. by the law of Egypt it was not lawful for Joseph to take
his brother for a bondsman as a punishment for theft. ὃ

9 2

228 THE QUR'AN. XII, 76-84.

whomsoever we please, and over every possessor of
knowledge is one who knows.

They said, ‘If he has stolen, a brother of his has
stolen before him.’

But Joseph kept it secret in his soul and dis-
closed it not to them. Said he, ‘Ye are in a
bad case, and God knows best about what ye
describe.’

They said, ‘O prince! Verily, he has a father, a
very old man; take then one of us instead of him;
verily, we can see that thou art of those who do
good,’

Said he, ‘(I seek) refuge in God from taking any
save him with whom we found our property; verily,
we should then be certainly unjust.’

[80] And when they despaired of him they retired
to consult privately. Said the eldest of them, ‘ Do
ye not know that your father has taken a compact
from God against you? Aforetime ye exceeded in
the matter of Joseph—I will surely not quit the
land until my father give me leave, or God judge for
me, for He is the best of judges.

‘Return ye to your father and say, “O our father !
verily, thy son has committed theft, and we bore
testimony to naught but what we knew; for of the
unforeseen we were not keepers !”

‘Ask then in the city where we were, and of the
caravan in which we approached it, for, verily, we
tell the truth.’

Said he, ‘ Nay, your souls have induced you to do
this thing. But patience is fair. It may be that
God will give me them all together ;—verily, He is
knowing, wise.’

And he turned away from them and said, ‘O my

XII, 84-94. THE CHAPTER OF JOSEPH. 229

lament for Joseph!’ and his eyes grew white with
grief, for he repressed (his woe).

[85] They said, ‘By God! thou wilt not cease to
remember Joseph till thou art at the point of death,
or art of those who perish !’

Said he, ‘I only complain of my emotion and my
grief to God, for I know that from God which ye
know nothing of.

‘O my sons! go and enquire concerning Joseph
and his brother, and despair not of God’s comfort;
for, verily, none need despair of God’s comfort save
a misbelieving people!’

And when they entered in unto him they said,
‘O prince! distress has touched both us and our
families, and we have brought trifling chattels. So
give us full measure and bestow upon us in charity;
verily, God rewards the charitable.’

He said, ‘Do ye know what ye did with Joseph
and his brother, while ye were ignorant ?’

[90] They said, ‘Art thou then indeed Joseph ?’
He said, ‘I am Joseph, and this is my brother;
God has been gracious towards us. Verily, whoso
fears God and is patient,—verily, God wastes not |
the hire of those who do good!’

They said, ‘By God! God has chosen thee over
us; and we indeed were sinners.’

He said, ‘ No reproach against you to-day! God
will pardon you, for He is the most merciful of the
merciful. Take this my shirt, and throw it over
the face of my father, he will become able to see;
and bring me your families all together.’

And when the caravan departed, their father said,
‘Verily, I find the smell of Joseph, unless ye think
I dote!’

230 | THE QUR'AN. XII, 95-104.

[95] They said, ‘By God! thou art in thy old
error.’ And when the herald of glad tidings came he
threw it on his face, and he was restored to sight. -

Said he, ‘Did I not tell you that I know from
God that of which ye know not ?’

They said, ‘O our father! ask pardon for us of
our sins ;—verily, we were sinners!’

He said, ‘I will ask pardon for you from my
Lord ; verily, He is the pardoning and merciful.’

[100] And when they entered in unto Joseph, he
took his father to stay with him, and said, ‘Enter ye
into Egypt, if it please God, safe.’ And he raised
his father upon the throne, and they fell down before
him adoring.

And he said, ‘O my sire! This is the inter-
pretation of my vision aforetime; my Lord has
made it come true, and He has been good to me,
in bringing me forth out of prison, atid bringing you
from the desert, after Satan had made a breach
between me and my brethren ;—verily, my Lord is
kind to whomsoever He will ;—verily, He is the
knowing, the wise !

“Ὁ my Lord! thou hast given me dominion, and
hast taught me the interpretation of sayings; O
originator of the heavens and the earth! Thou art
my patron in this world and the next; take me to
Thyself resigned, and let me reach the righteous!’

That is one of the stories of the unseen which we
inspire thee with, though thou wert not with them
when they agreed in their affair, when they were so
crafty—And yet most men, though thou shouldst
be urgent, will not believe.

Thou dost not ask them for it a hire ; it is naught
but a reminder to the world.

XII, rog-111r.. ΤΗ͂Ε CHAPTER OF JOSEPH. 231

[105] How many a sign in the heavens and the
earth do they pass by and turn away therefrom !

Nor do most of them believe in God without asso-
ciating (other gods) with Him.

Are they safe, then, from overwhelming vengeance
coming on them from the torment of God? or from
the Hour coming upon them suddenly while they
do not perceive ?

Say, ‘This is my way; I call now unto God on
clear proof, I and those who follow me; and
celebrated be God’s praises, for I am not of the
idolaters.’

Nor did we ever send before thee any save men
whom we inspired, of the people of the cities. Have
they not journeyed on in the earth, and beheld how
was the end of those before them? But the abode
of the future is surely better for those who believe ;—
what! have they then no sense ?

[110] Until when the apostles despaired ad they
thought that they were proved liars, our help came
to them, and whosoever we pleased was saved ;
but our violence is not averted from the sinful
people.

Their stories were a lesson to those endowed with
minds. It was not a tale forged, but a verification
of what was before it, and a detailing of every-
thing, and a guide and a mercy to a people who
believe.

232 THE Qur’An. XIII, 1-y.

Tue CHAPTER OF THUNDER.

(XIII. Mecca.)
In the name of the merciful and compassionate

God.

A.L.M.R. Those are the signs of the Book,
and that which is sent down to thee from thy Lord
is the truth; but most people will not believe.
God it is who has raised the heavens without
columns that ye can see; then He made for the
throne, and subjected the sun and the moon; each
one runs on to a stated and appointed time; He
governs the affair, details the signs ;—haply of the
meeting with your Lord ye will be sure.

And He it is who has stretched out the earth and
placed therein firm mountains and rivers, and of
every fruit has He placed therein two kinds. He
makes the night cover the day;—verily, in that are
signs unto a people who reflect.

And on the earth are neighbouring portions, and
gardens of grapes and corn and palms growing to-
gether (from one root) and not growing together ;
they are watered with one water, yet we distinguish
one over the other as food;—verily, in that are
signs unto a people who have sense.

[5] And if thou shouldst wonder, wondrous is
their speech: ‘What! when we have become dust,
shall we really then be created anew ?’

These are they who disbelieve in their Lord, and
these are they with fetters round their necks, and
these are the fellows of the Fire; they shall dwell
therein for aye!

They will wish thee to hasten on the evil rather

ΧΙ], 7-15. THE CHAPTER OF THUNDER. 233

than the good; examples have passed away before
them: but thy Lord is possessor of forgiveness unto
men, notwithstanding their injustice ; but, verily, thy
Lord is keen to punish.

Those who misbelieve say, ‘Unless a sign be
sent down upon him from his Lord... .”—Thou art
only a warner, and every people has its guide.

God knows what each female bears, and what the
wombs fall short of or add ; for dimensions of every-
thing are with Him.

[10] He who knows the unseen and the visible,—
the great, the lofty one.

Alike among you is he who keeps secret his
speech and he who displays it; and he who hides
by night and he who stalks abroad by day. Each
of them has pursuers! before him and behind him,
to keep guard over him at the command of God;
verily, God changes not what a people has until
they change it for themselves. And when God
wishes evil to a people there is no averting it, nor
have they a protector beside Him.

He it is who shows you the lightning for fear
and hope?; and He brings up the heavy clouds.

- And the thunder celebrates His praise, and the
angels too for fear of Him; and He sends the
thunder-clap and overtakes therewith whom He
will;—yet they wrangle about God! But He is
strong in might.

[15] On Him is the call of truth, and those who
call on others than Him shall not be answered at all,

1 Guardian angels.
- 5.106. hope of rain; lightning is always hailed with joy by the
Arabs as a precursor of rain.

234 THE QURAN. XIII, 15-19.

save as one who stretches out his hand to the
water that it may reach his mouth, but it reaches
it not! The call of the misbelievers is only in
error.

And God do those who are in the heavens and
the earth adore, whether they will or no! as do
their shadows also morn and eve.

Say, ‘Who is Lord of the heavens and the earth ?’
say, ‘God;’ say, ‘Do ye take beside God patrons
who cannot control profit or harm for themselves ?’
say, ‘Shall the blind and the seeing be held equal ?
or shall the darkness and the light be held equal ?
or have they made associates with God who can
create as He creates, so that the creation seem
familiar to them ?’ say, ‘God is the creator of every-
thing, and He is the one, the dominant.’

He sends down from the sky water, and the
water-courses flow according to their bulk, and the
torrent bears along the floating scum: and from
what they set fire to, craving ornaments or utensils,
comes a scum like that ;—thus does God hit the
truth and the falsehood ;—and as for the scum it is
thrown off, and as for what profits man it stays on
the earth. Thus does God strike out parables!

For those who respond to their Lord is good;
but those who respond not to Him, had they all
that is in the earth and the like thereof as well, they
would give it for a ransom; these shall have an evil
reckoning up! and their resort is hell,—an evil
couch shall it be!

Is he who knows that naught but the truth is
sent down upon thee from thy Lord like him who
is blind? Only those possessed of minds will re-
member !

XIII, 20-29. THE CHAPTER OF THUNDER. 235

[20] Those who fulfil God’s covenant and break
not the compact, and those who attain what God has
bidden to be attained, and dread their Lord and
fear the evil reckoning up; and those who are
patient, craving their Lord’s face, and are steadfast
in prayer, and expend in alms of what we have be-
stowed upon them secretly and openly, and ward off
evil with good,—these shall have the recompense
of the abode, gardens of Eden, into which they shall
enter with the righteous amongst their fathers and
their wives and their seed; and the angels shall
enter in unto them from every gate :—‘ Peace be
upon you! for that ye were patient; and goodly is
the recompense of the abode.’

[25] And those who break God’s covenant after
compacting for it, and who cut asunder what God
hath bidden to be joined, and who do evil in the
earth, these—upon them is the curse of God, and
for them is an evil abode.

God extends his bounty freely to whomsoever
He will, or He metes it out; and they rejoice in
the life of this world, but the life of this world is
naught but a (temporary) provision compared with
the next.

Those who misbelieve say, ‘Unless a sign is sent
down upon him from his Lord... . Say, ‘God
leads whom He will astray, but guides unto Him
those who turn again.

‘Those who believe and whose hearts are com-
forted by the mention of God,—aye! by the men-
tion of God shall their hearts be comforted, who
believe and do what is right. Good cheer for them
and an excellent resort.’

Thus have we sent thee to a nation before

226 THE QURAN. XII, 29-33.
3 9-33

which other nations have passed away, to recite to
them that which we have inspired thee with; yet
they misbelieve in the merciful! Say, ‘He is my
Lord; there is no god but He; upon Him do I
rely, and unto Him is my repentance.’

[30] And though it were a Qur’4n by which the
mountains were moved, or by which the earth were
cut up, or the dead made to speak ‘—nay, God’s is
the command altogether! Did not those who be-
lieved know? that if God had pleased He would
have guided men altogether ?

And a striking calamity shall not cease to over-
take those who misbelieve for what they have
wrought, or to alight close by their dwellings;
until God’s promise comes—verily, God fails not
in His promise.

Before thee have apostles been mocked at ; and
those who misbelieved have I allowed to range at
large; and then it caught them up! How then
was my punishment ?

Shall He who is standing over every soul (to
note) what it has earned ? And they join
partners with God! Say, ‘Name them; can ye
inform Him of what He does not know in the
earth ? or is it for name’s sake only (that ye call
upon them) ?

‘Nay, then, stratagem is made seemly to those
who misbelieve, and they turn folks from the path
of God! But whomsoever God doth lead astray,
no guide has he.’

1 They would not believe.

? The word used in the original, ydi’as, means ‘ despair,’ but in
the patois of the Να᾽ λα ἢ tribe signifies ‘know,’ and is so inter-
preted by the native commentators on this passage.

XIII, 34-41. THE CHAPTER OF THUNDER. 237

For them is torment in this world’s life; but surely
the torment of the next is more wretched still—nor
have they against God a keeper.

[35] The likeness’ of the Paradise which those
who fear God are promised, beneath it rivers flow,
its food is enduring, and likewise its shade! That
is the recompense of those who fear; but the re-
compense of misbelievers is the Fire!

And those to whom we brought the Book rejoice
in that which we have sent down to thee; but of the
confederates are some who deny a part thereof.

Say, ‘I am only bidden to serve God and not to
associate any with Him; on Him I call and to Him
is my recourse.’

Thus have we sent it down, an Arabic judgment,
but hadst thou followed their lusts, after the know-
ledge that has come to thee, thou hadst not had
against God a patron or a keeper.

And we sent apostles before thee, and we made
for them wives and seed; and no apostle could
bring a sign save by God’s permission ;—for every
period there is a book.

God blots out what He will, or He confirms; and
with Him is the Mother of the Book 1.

[40] Either we will let thee see a part of what
we threaten them with, or we will take thee to
Ourself; but thy duty is only to deliver thy mes-
sage, and ours to reckon up.

Did they not see that we come to the land and
diminish the borders thereof?? God judges, and
there is none to reverse His judgment, and He is
swift at reckoning up!

1 See p. 2, note 2, ® Alluding to the conquests of Islam.

238 THE QUR'AN. XIII, 42—XIV, 5.

And those who were before them were crafty
too; but God’s is the craft altogether! He knows
what every soul earns; and the misbelievers shall
know whose is the recompense of the abode.

And those who misbelieve say, ‘Thou art not
sent!’ Say, ‘God is witness enough between me
and you; and so is he who has the knowledge of
the Book!’

THE CHAPTER OF ABRAHAM, (PEACE BE ON HIM!)

(XIV. Mecca.)

In the name of the merciful and compassionate
God.

A. L. M. A book which we have sent down to
thee, to bring. men forth from darkness into light,
by permission of their Lord, unto the way of the
mighty and praiseworthy one.

God is He whose is whatsoever is in the heavens
and whatsoever is in the earth. Alas for the mis-
believers, for their torment is keen! Who love this
world’s life better than the next, and turn folks from
the path of God, and crave to make it crooked;
these are in remote error.

We have not sent any apostle save with the
language of his people, that he might explain to
them. But God leads whom He will astray, and
guides whom He will; and He is the mighty, the
wise.

[5] We did send Moses with our signs, ‘ Bring
forth thy people from the darkness into the light,

XIV, 5-13. THE CHAPTER OF ABRAHAM. 239

and remind them of the days! of God!’ verily, in
that are signs to every patient, grateful one.

When Moses said to his people, ‘Remember
the favours of God towards you, when He saved
you from Pharaoh’s people, who sought to wreak
you evil woe, slaughtering your sons and letting
your women live ;’ in that was a great trial for you
from your Lord. When your Lord proclaimed, ‘If
ye give thanks I will surely give you increase; but
if ye misbelieve, verily, my torment is severe!’
And Moses said, ‘If ye misbelieve, ye and those
who are on the earth altogether—then, verily, God
is rich, and to be praised!’

Has not the story come to you of those who
were before you, of the people of Noah, and ‘Ad,
and Thamdd, [10] and those who came after them ?
none knows them save God. Apostles came unto
them with manifest signs; but they thrust their
hands into their mouths? and said, ‘Verily, we
disbelieve in that which ye are sent with, and we
are in hesitating doubt concerning that to which ye
callus!’ Their apostles said, ‘Is there doubt about
God, the originator of the heavens and the earth ?
He calls you to pardon you for your sins, and to
respite you until an appointed time.’

They said, ‘Ye are but mortals like ourselves ;
ye wish to turn us from what our fathers used
to serve. Bring us, then, obvious authority !’

Their apostles said unto them, ‘We are only

1 This may, according to the Arab idiom, mean either ‘battles’
in which God had given victory to the believers; or simply ‘days’
on which God has shown them favour.

3 Easterns, when annoyed, always bite their hands; see Chapter
II], verse 115.

240 THE QuR’AN,. XIV, 13-22.

mortals like yourselves; but God is gracious unto
whemsoever He will of His servants, and it is not
for us to bring you an authority, save by His per-
mission; but upon God do the believers rely!’
[15] What ails us that we should not rely on God
when He has guided us in our paths? we will be
surely patient in your hurting us; for upon God
rely those who do rely.

And those who misbelieved said to their apostles,
‘We will drive you forth from our land; or else ye
shall return to our faith!’ And their Lord inspired
them, ‘We will surely destroy the unjust; and we
will make you to dwell in the land after them.
That is for him who fears my place and fears my
threat !’

Then they asked for an issue; and disappointed
was every rebel tyrant! Behind such a one is
hell, and he shall be given to drink liquid pus?!
[20] He shall try to swallow it, but cannot gulp
it down; and death shall come upon him from
every place, and yet he shall not die; and behind
him shall be rigorous woe!

The likeness of those who disbelieve on their
Lord,—their works are as ashes whereon the wind
blows fiercely on a stormy day. They have no
power at all over that which they have earned.—
That is the remote error!

Dost not thou see that God created the heavens
and the earth in truth? If He please He can take

1 Sale and Rodwell have softened down this filthy expression,
one rendering it ‘filthy water’ and the other ‘tainted water;’ the
Arabic, however, will not bear this rendering. The first word
meaning ‘water’ or ‘liquid,’ and the second, in apposition with it,
‘pus,’ or purulent matter oozing from a corpse or a sore.

XIV, 22-32. THE CHAPTER OF ABRAHAM. 241

you off and bring a new creation; nor is that hard
for God!

They all come out to God; and the weak say to
those who were big with pride, ‘We were followers
of yours, can ye now avail us aught against God’s
torment ?’

[25] They say, ‘If God had guided us we would
have guided you. It is the same to us if we
are agonized or if we are penitent, we have no
escape.’

And Satan says, when the affair is decided,
‘Verily, God promised you a promise of truth;
but I promised you and failed you; for I had no
authority over you. I only called you, and ye
did answer me; then blame me not, but blame
yourselves; I cannot help you, nor can you help
me. I disbelieved in your associating me (with
God) before; verily, the wrong-doers, for them is
grievous woe!’

But I will cause those who believe and do aright
to enter gardens beneath which rivers flow, to dwell
therein for aye by the permission of their Lord;
their salutation therein is ‘Peace!’

Dost thou not see how God strikes out a parable ?
A good word is like a good tree whose root is firm,
and whose branches are in the sky; [30] it gives
its fruit at every season by the permission of its
Lord—but God strikes out parables for men that
haply they may be mindful.

And the likeness of a bad word is as a bad
tree, which is felled from above the earth, and has
no staying place.

God answers those who believe with the sure
word in this world’s life and in the next; but

[6] R

242 THE QUR'AN. XIV, 32-39.

God leads the wrong-doers astray; for God does
what He will.

Dost not thou see those who have changed God’s
favours for misbelief, and have made their people
to alight at the abode of perdition ?—in hell they
shall broil, and an ill resting-place shall it be!

[35] And they made peers for God, to lead men
astray from His path. Say, ‘ Enjoy yourselves, for,
verily, your journey is to the Fire.’

Say to my servants who believe, that they be
steadfast in prayer and expend in alms of what we
have bestowed upon them in secret and in public,
before there comes the day when there shall be no
buying and no friendship.

God it is who created the heavens and the earth ;
and sent down from the sky water, and brought
forth therewith fruits as a provision for you; and
subjected to you the ships, to float therein upon
the sea at His bidding; and subjected for you the
rivers; and subjected for yourthe sun and the moon,
constant both; and subjected for you the night and
the day; and brought you of everything ye asked
Him: but if ye try to number God's favours, ye
cannot count them ;—verily, man is very unjust and
ungrateful.

And when Abraham said, ‘My Lord, make this
land! safe, and turn me and my sons away from
serving idols!

‘My Lord, verily, they have led many men
astray; but he who follows me, verily, he is of me;
but he who rebels against me,—verily, thou art
pardoning, merciful !

Ὁ Mecca and its neighbourhood,

XIV, 40-47. THE CHAPTER OF ABRAHAM. 243

[40] ‘O our Lord! verily, I have made some of
my seed dwell in a valley without corn, by thy
Sacred House?. Our Lord! let them be steadfast
in prayer and make the hearts of men yearn towards
them, and provide them with fruits, haply they may
give thanks.

“Ὁ our Lord! verily, Thou knowest what we hide
and what we publish; for naught is hid from God
in the earth or in the sky. Praise to God who
hath bestowed on me, notwithstanding my old age,
Ishmael and Isaac!—verily, my Lord surely hears
prayer.

“Ὁ my Lord! make me steadfast in prayer, and
of my seed likewise! O our Lord! and accept my
prayer! O our Lord! pardon me and my parents
and the believers on the reckoning day!’

So think not God careless of what the unjust do;
He only respites them until the day on which all
eyes shall stare! δ

Hurrying on, raising up their heads, with their
looks not turned back to them, and their hearts
void; and warn men of the day when the torment
shall come!

[45] And those who have done wrong shall say,
‘O our Lord! respite us until an appointed time
nigh at hand, and we will respond to Thy call, and
follow the apostles !’—‘ What! did ye not swear
before, ye should have no decline ?’

And ye dwelt in the dwellings of those who had
wronged themselves; and it was made plain to you
how we did with them; and we struck out parables

1 The Kaabah at Mecca.
2 Te. with their looks fixed straight in front of them through terror.

R2

244 THE Οοὐκ᾽ ΑΝ. XIV, 41-ΧΥ, 2.

for you: but they plotted their stratagems, but with
God is a stratagem for them, although at their
stratagem the mountains should give way.

Think then not indeed that God fails in his
promise to his apostles ;—verily, God is mighty,
the Lord of vengeance; on the day when the earth
shall be changed for another earth, and the heavens
too; and (all) shall go forth unto God, the one, the
dominant.

[50] Thou shalt see the sinners on that day
bound together in fetters; with shirts of pitch,
and fire covering their faces;—that God may
reward each soul according to what it has earned ;
verily, God is swift at reckoning up!

This is a message to be delivered to men that
they may be warned thereby, and know that only
He is God,—one,—and that those who have minds
may remember.

THe CHaApTer or Ex ‘Hacer’.

ae (XV. Mecca.)
In the name of the merciful and compassionate
God!

A.L.R. Those are the signs? of the Book and
of a perspicuous Qur’4n.

Many a time will those who disbelieve fain they
had been resigned 8,

1 El ‘Hagr, literally, ‘the rock:’ the Petra of Strabo, and the
traditional habitation of ‘ the people of Thamfd.’

2 Verses.

5 See note 1, p. 15.

XV, 3-19. THE CHAPTER OF EL ‘HAGR. 245

Leave them to eat and enjoy themselves and
let hope beguile them, but they at length shall
know!

We never destroyed a city without it had its
noted doom.

[5] No nation can hasten on its appointed time,
nor put it off.

But they say, ‘O thou to whom the Reminder has
been sent down! verily, thou art possessed. Why
dost thou not bring us the angels if thou dost tell
the truth ?’

We sent not down the angels save by right;
nor even then would these be respited.

Verily, we have sent down the Reminder, and,
verily, we will guard it.

[10] And we sent before thee among the sects of
those of yore. But there never came an apostle
to them but they mocked at him. Such conduct
also will we put into the hearts of the sinners. |
They will not believe therein, but the course of
those of yore is run. But had we opened to them
a door of the sky and they had mounted up into
it all the while; [15] then also had they said, ‘Our
eye-sight is only intoxicated; nay, we are an en-
chanted people!’

And we have placed in the sky the signs of the
zodiac, and have made them seemly to the be-
holders; and we have guarded them from every
pelted devil'; save from such as steal a hearing,
and there follows him an obvious shooting-star.

And the earth we have stretched out and have
thrown on it firm mountains, and have caused to

1 See note 2, pp. 50, 51.

246 THE QuR’AN, XV, 19-32.

grow upon it of everything a measured quantity.
[20] And we have made for you means of livelihood
therein, and for those for whom ye have not to
provide.

Nor is there aught but the treasuries of it are
with us, and we do not send it down save in a noted
quantity.

And we send forth the impregnating winds!, and
we send down water from the sky, and we give it
to you to drink, nor is it ye who store it up.

And we, verily, we quicken and kill; and we are
of (all things) heirs.

And we already know the foremost of you, and
we know the laggards too!

[25] And, verily, it is your Lord who will gather
you; verily, He is wise and knowing.

And we did create man from crackling clay of
black mud wrought in form.

And the ginns had we created before of smoke-
less fire.

And when thy Lord said to the angels, ‘ Verily, I
am creating a mortal from crackling clay of black
mud wrought into shape ;

[30] ‘And when I have fashioned it, and breathed
into it of my spirit, then fall ye down before it
adoring.’

And the angels adored all of them together,
save Iblis, who refused to be among those who
adored.

He said, ‘O Iblis! what ails thee that thou art
not among those who adore ?’

1 T.e. the winds that bring the rain-clouds and fertilise the
earth.

XV, 33-51. THE CHAPTER OF EL ‘HAGR. 247

Said he, ‘I would not adore a mortal whom Thou
hast created from crackling clay of black mud
wrought into form.’

He said, ‘Then get thee forth therefrom, and,
verily, thou art to be pelted! [35] And, verily,
the curse is upon thee until the day of judgment.’

Said he, ‘O my Lord! respite me until the day
when they shall be raised.’ He said, ‘ Then, verily,
thou art of the respited until the day of the noted
time.’

He said, ‘O my Lord! for that Thou hast seduced
me 1 will surely make it seem seemly for them on
earth, and I will surely seduce them all together;
[40] save such of Thy servants amongst them as are
sincere.’ Said He, ‘ This is a right way against me.
Verily, my servants thou hast no authority over,
save over those who follow thee of such as are
seduced: and, verily, hell is promised to them all
together. It has seven doors; at every door is
there a separate party of them.’

[45] Verily, those who fear God shall dwell
amidst gardens and springs: ‘Enter ye’ therein
with peace in safety!’ And we will strip off what-
ever ill-feeling is in their breasts; as brethren on
couches face to face’.

No toil shall touch them therein, nor shall they
be brought forth therefrom.

Inform my servants that I am the pardoning,
the merciful; [50] and that my woe is the grievous
woe.

And inform them concerning Abraham’s guests

1 Because to turn their backs on each other would appear con-
temptuous.

248 THE QUR'AN. XV, 52-70.

when they entered in unto him and said, ‘ Peace!’

he said, ‘Verily, we are afraid of you.’ They said,
‘Be not afraid! verily, we give thee glad tidings
of a knowing boy.’ He said, ‘Do ye give me this
glad tidings although old age has touched me?
give me the glad tidings then!’ [55] They said,
‘We give the glad tidings of the truth, then be
not of those who despair!’ He said, ‘Who would
despair of the mercy of his Lord save those who
err?’ He said, ‘What is your business, O ye mes-
sengers?’ They said, ‘Verily, we are sent unto a
sinful people; save only Lot’s family, them will
we save all together, [60] except his wife; we have
decreed, verily, she shall be of those who linger.’

And when the messengers came unto Lot’s family,
he said, ‘ Verily, ye are a people whom I recognise
not.’ They said, ‘Nay, but we have come to thee
with that whereof they? did doubt. And we have
brought thee the truth, and, verily, we speak the
truth! [65] Travel then with thy family in the
deep darkness of the night, and follow thou their
rear; and let not any one of you turn round to
look; but go on to where ye are bidden.’

And we decided for him this affair because the
uttermost one of these people should be cut off
on the morrow.

Then the people of the city came, glad at the
tidings. Said he, ‘Verily, these are my guests,
therefore disgrace me not; but fear God, and put
me not to shame.’

[70] They said, ‘Have we not forbidden thee?
everybody in the world?’ He said, ‘Here are

1 Le. thy people. 2 T.e. to protect.

XV, 70-77. THE CHAPTER OF EL ‘HAGR. 249

my daughters, if do it ye must.—By thy life?!
verily, they were surely in their intoxication blindly
wandering on !— .

And the noise caught them at the dawn. And
we made the higher parts (of the cities) their
lower parts, and rained down on them stones of
baked clay. [75] Verily, in that is a sign to those
who mark. And, verily, the (cities) are on a path
that still remains?. Verily, in that is a sign to
the believers.

And the fellows of the Grove* too were unjust ;
and we took vengeance on them, and, verily, they
both ὁ are for an obvious example.

[80] And the fellows of El ‘Hagr® called the
messengers liars, and we brought them our signs,
but they therefrom did turn away. And they did
hew them in the mountain houses to dwell in in
safety.

But the noise caught them in the morn; and that
which they had earned availed them naught.

[85] We did not create the heavens and the earth
and all that is between them both, save in truth.
And, verily, the Hour is surely coming; then do
thou pardon with a fair pardon,

Verily, thy Lord He is the creator, the knowing!
We have already brought thee Seven of the Repe-
tition 5, and the mighty Qur’an.

1 Addressed to Mohammed.

5. On the road from the territory of the Qurdis to Syria.

* The Midianites, who are spoken of as dwelling in a grove, and
to whom Jethro, or, as he is called in the Qur’4n, Sho’h4ib, was sent
as an apostle; see p. 148.

‘ Ie. both Sodom and Midian.

5 The tribe of Thamfid, see p. 146.

* The Opening Chapter, which contains seven verses, and is

250 THE QuR’AN. XV, 78-XVI, τ.

Let not thine eyes strain after what we have
allowed a few pairs of them! to enjoy, nor grieve
for them; but lower thy wing’ to the believers,
and say, ‘ Verily, I am an obvious warner.’

[90] As we sent down (punishment) on the sepa-
ratists ? who dismember the Qur’dn.

But, by thy Lord! we will question them, one and
all, about what they have done.

Therefore, publish what thou art bidden, and
turn aside from the idolaters.

[95] Verily, we are enough for thee against the
scoffers.

Who place with God other gods; but they at
length shall know! And we knew that thy breast
was straitened at what they say.

Then celebrate the praises of thy Lord, and be
thou of those who adore.

And serve thy Lord until the certainty shall
come to thee.

Tue CHAPTER OF THE BEE.
(XVI. Mecca.)

In the name of the merciful and compassionate
God.

God's bidding will come; seek not then to hasten

it on. Celebrated be His praises from what they
join with Him!

named the Seven of Repetition (sab‘h al Math4ni), from this pas-
sage, and because it is to be repeated on so many occasions.

1 The unbelievers.

3 Behave with humility and gentleness.

8 Probably referring to the Jews and Christians who are here
and elsewhere accused of mutilating and altering the Scriptures.

‘XVI, 2-13. THE CHAPTER OF THE BEE, 251

He sends down the angels with the Spirit at His
bidding upon whom He will of His servants (to
say), ‘Give warning that there is no god but Me;
Me therefore do ye fear.’ He created the heavens
and the earth in truth! Exalted be He above that
which they join with Him!

He created man from a clot; and yet, behold,
he is an open opponent!

[5] The cattle too have we created for you; in them
is warmth and profit, and from them do ye eat.

In them is there beauty for you when ye drive
them home to rest, and when ye drive them forth
to graze. And they bear your heavy burdens to
towns which ye could not otherwise reach, except
with great wretchedness of soul ;—verily, your Lord
is kind and merciful.

And horses too, and mules, and asses, for you to
ride upon and for an ornament.—He creates also
what ye know not of. God’s it is to show the path ;
from it some turn aside: but had He pleased He
would have guided you one and all.

. [10] He it is who sends down water from the
sky, whence ye have drink, and whence the trees
grow whereby ye feed your flocks.

He makes the corn to grow, and the olives, and the
palms, and the grapes, and some of every fruit ;—
verily, in that is a sign unto a people who reflect.

And He subjected to you the night and the day,
and the sun, and the moon, and the stars are sub-
jected to His bidding. Verily, in that are signs
to a people who have sense.

And what He has produced for you in the earth
varying in hue, verily, in that is a sign for a people
who are mindful.

252 THE QuR’AN, XVI, 14-27.

He it is who has subjected the sea, that ye may
eat fresh flesh therefrom ; and ye bring forth from it
ornaments which ye wear,—and thou mayest see the
ships cleaving through it,—and that ye may search
after His grace,—and haply ye may give thanks.

[15] And He has cast firm mountains on the
earth lest it move with you; and rivers and roads;
haply ye may be guided.

And landmarks; and by the stars too are they
guided.

Is He who creates like him who creates not ?>—
are they then unmindful ?

But if ye would number the favours of God,
ye cannot count them. Verily, God is forgiving,
merciful.

God knows what ye keep secret, and what ye
disclose.

[20] And those on whom ye call beside God
cannot create anything, for they are themselves
created. Dead, not living, nor can they perceive!

When shall they be raised ?

Your God is one God, and those who believe not
in the hereafter their hearts are given to denial,
and they are big with pride !

Without a doubt God knows what ye keep secret
and what ye disclose!

[25] Verily, He does not love those big with
pride ! -

And when it is said to them, ‘What is it that your
Lord has sent down ῥ᾽ they say, ‘Old folks’ tales!’

Let them bear the burden of their sins entirely
on the resurrection day, and some of the burdens
of those whom they led astray without knowledge.—
Aye! an ill burden shall they bear.

XVI, 28-35. ΤΗΕ CHAPTER OF THE BEE. 253

Those who were before them devised a'stratagem,
but God brought their building off its foundations,
and the roof fell over them, and the torment came
to them, from whence they could not perceive}.

Then on the resurrection day He will put them
to shame, and say, ‘Where are your associates whom
ye divided into parties about?’ Those to whom
knowledge is brought will say, ‘Verily, disgrace
to-day, and evil are upon the misbelievers !’

[30] Those whom the angels. took away were
wronging themselves; then they offered peace: ‘We
have done no evil.’—‘ Yea! verily, God knows what
ye did. Wherefore enter ye the doors of hell, to
dwell therein for aye; for ill is the resort of the
proud.’

And it will be said to those who fear God,
‘What is it that your Lord has sent down?’ They
will say, ‘The best, for those who do good, good
in this world; but certainly the abode of the next
is best, and surely pleasant is the abode of those
who fear.

Gardens of Eden which they shall enter, beneath
them rivers flow ; therein shall they have what they
please ;—thus does God reward those who fear Him.

To those whom the angels take off in a goodly
state they shall say, ‘Peace be upon you! enter ye
into Paradise for that which ye have done.’

[35] Do they expect other than that the angels
should come to take them off, or that thy Lord’s
bidding should come ?—thus did those before them;
God did not wrong them; but it was themselves
they wronged.

1 Said to refer to the building and overthrow of the tower of
Babel.

254 THE QuR’AN. XVI, 36-46.

And the evil which they had done befel them,
and that environed them at which they used to
mock!

And those who associated (others with God) said,
‘Had God pleased we had not served aught be-
side Him, neither we nor our fathers; nor had we
prohibited aught without Him ;—thus did those
before them : but have messengers aught to do but
to deliver their message plainly ?

We have sent in every nation an apostle (to say),
‘Serve ye God, and avoid 7aghit!’ and amongst
them are some whom God has guided, and amongst
them are some for whom error is due ;—go ye about
then on the earth, and behold how was the end of
those who called (the apostles) liars !

If thou art ever so eager for their guidance,
verily, God guides not those who go astray, nor
have they any helpers.

[40] They swear by their most strenuous oath,
‘God will not raise up him who dies.—Yea! a
promise binding on him true!—but most men do
not know. To explain to them that which they
disputed about, and that those who misbelieved
may know that they are liars.

We only say unto a thing we wish, ‘BE,’ and it is.

But those who fled for God’s sake, after they
were wronged, we will surely establish them in this
world with good things; but the hire of the future
life is greater, if ye did but know.

Those who are patient, and upon their Lord rely!

[45] And we have not sent before thee any but
men whom we inspire,—ask ye those who have the
Reminder }, if ye know not yourselves,—with mani-

1 The Pentateuch and Gospels.

XVI, 46-58. THE CHAPTER OF THE BEE. 255

fest signs and with scriptures; and we have sent
down the Reminder to thee too, that thou mayest
explain to men what has been sent down to them,
and haply they may reflect.

Are those who were so crafty in evil. sure that
God will not cleave open the earth with them, or
bring them torment from whence they cannot per-
ceive, or seize them in their going to and fro? for
they cannot make Him helpless.

Or that He should seize them with a gradual
destruction ἢ for, verily, your Lord is kind, mer-
ciful. ὔ

[50] Do they not regard whatever thing God
has created; its shadow falls on the right or the
left, adoring God and shrinking up?

' Whatever is in the heavens and in the earth,
beast or angel, adores God; nor are they big
with pride!

They fear their Lord above them, and they do
what they are bidden.

And God says, ‘Take not to two gods; God is
only one; me then do ye fear!’

His is what is in the heavens and in the earth ;
to Him is obedience due unceasingly ; other than
God then will ye fear ?

[55] And whatever favours ye have, they are from
God; then, whenever distress touches you, unto
Him ye turn for succour. Yet, when He removes
the distress from you, lo! a party of you join part-
ners with their Lord.

That they may disbelieve in what we have
brought them and may enjoy,—but at length they
shall know!

And they set aside for what they know not a

256 THE QuR’AN. XVI, 58-65.

portion of what we have bestowed upon them 1.—
By God! ye shall be questioned concerning that
which ye have devised.

They make for God daughters ;—celebrated be
His praise!—and for themselves they like them
not’.

[60] When any one of them has tidings of a
female child, his face is overclouded and black, and
he has to keep back his wrath.

He skulks away from the people, for the evil
tidings he has heard;—is he to keep it with its
disgrace, or to bury it in the dust ?—aye! evil is it
that they judge!

For those who disbelieve in the future life is
a similitude of evil: but for God is the loftiest
similitude ; for He is the mighty, the wise!

If God were to punish men for their wrong-doing
He would not leave upon the earth a single beast ;
but He respites them until a stated time ; and when
their time comes they cannot put it off an hour, nor
can they bring it on.

They set down to God what they abhor them-
selves; and their tongues describe the lie that
‘good is to be theirs.’ Without a doubt theirs is
the Fire, for, verily, they shall be sent on there!

[65] By God! we sent (messengers) to nations
before thee, but Satan made their works seemly to
them, for he is their patron to-day, and for them is
grievous woe!

1 See note 2, p. 132.

2 The Arabs used to call the angels ‘daughters of God.’ They,
however, objected strongly (as do the modern Bedawin) to female
offspring, and used to bury their infant daughters alive. This
practice Mohammed elsewhere reprobates. See Ὁ. 132, note 3.

XVI, 66-73. | THE CHAPTER OF THE BEE. 257

We have only sent down to thee the Book, that
thou mayest explain to them that which they did
dispute about, and as a guidance and a mercy to a
people who believe.

And God sends down water from the sky, and
quickens therewith the earth after its death ; verily,
in that is a sign to a people who can hear.

Verily, ye have in cattle a lesson; we give you
to drink from that which is in their bellies, betwixt
chyme and blood,— pure milk,—easy to swallow for
those who drink.

And of the fruit of the palms and the grapes
ye take therefrom an intoxicant and a goodly pro-
vision ; verily, in that is a sign to a people who
have sense !

[70] And thy Lord inspired the bee, ‘ Take to
houses in the mountains, and in the trees, and in
the hives they build.

‘Then eat from every fruit, and walk in the
beaten paths of thy Lord ;’ there cometh forth from
her body a draught varying in hue?, in which is
a cure for men; verily, in that are signs unto a
people who reflect.

God created you; then He will take you to Him-
self; but amongst you are some whom He will
thrust into the most decrepit age ; so that he may
not know aught that once he knew. Verily, God
is knowing, powerful.

And God has preferred some of you over others
in providing for you; but those who have been
preferred will not restore their provision to those

1 The Arab writers mention several varieties of honey differing
in colour, and some of which are used as medicine.

[6] 8

258 THE QUR'AN. XVI, 73-80.

whom their right hands possess! that they may
share equally therein: —is it God’s favours they
gainsay ?

And God has made for you from amongst your-
selves wives, and has made for you from your wives
sons and grandchildren; and has provided you with
good things ;—is it in vanity that they believe,
while for God’s favour they are ungrateful ?

[75] And they serve beside God what cannot
control for them any provision from the heavens
or the earth, and have no power at all.

Do not then strike out parables for God! Verily,
God knows, but ye do not know.

God has struck out a parable; an owned slave,
able to do nothing ; and one whom we have provided
with a good provision, and who expends therefrom
in alms secretly and openly :—shall they be held
equal ?—Praise be to God, most of them do not
know!

And God has struck out a parable: two men,
one of them dumb, able to do nothing, a burden
to his lord; wherever he directs him he comes not
with success; is he to be held equal with him who
bids what is just and who is on the right way ?

God’s are the unseen things of the heavens and
the earth; nor is the matter of the Hour aught but
as the twinkling of an eye, or nigher still! Verily,
God is mighty over all!

[80] God brings you forth out of the wombs of
your mothers knowing naught; and He makes for
you hearing, and sight, and hearts,—haply ye may
give thanks !

1 Their slaves.

XVI, 81-89. THE CHAPTER OF THE BEE, 259

Do they not see the birds subjected in the vault
of the sky ?—none holds them in but God: verily, in
that is a sign unto a people who believe.

God made for you in your houses a repose; and
made for you, of the skins of cattle, houses}, that
ye may find them light, on the day ye move your
quarters and the day when ye abide; and from their
wool, and from their fur, and from their hair come
furniture and chattels for a season.

And God has made for you, of what He has
created, shades; and has made for you shelters
in the mountains; and He has made for you shirts
to keep you from the heat, and shirts? to keep
you from each other’s violence:—thus does He
fulfil His favours towards you,—haply ye yet may
be resigned.

But if they turn their backs,—thine is only to
preach thy plain message.

[85] They recognise the favours of God, and yet
they deny them, for most men are ungrateful.

And on the day when we shall send from every
nation a witness; then shall those who misbelieve
not be allowed (to excuse themselves), and they
shall.not be taken back into favour.

And when those who join their partners with God
say, ‘Our Lord! these be our partners on whom
we used to call beside Thee.’ And they shall
proffer them the speech, ‘Verily, ye are liars!’ And
they shall proffer on that day peace unto God; and
that which they had devised shall stray away from
them.

1 ¢ Tents’ are called ‘houses of hair’ or ‘of hide’ by the desert
Arabs.
3. Of mail.

52

260 THE QUR'AN. XVI, 90-96.

[90] Those who misbelieve and turn folks off
God’s path, we will add torment to their torment,
for that they were evildoers.

And on the day when we will raise up in every
nation a witness against them from among them-
selves, and we will bring thee as a witness against
these!; for we have sent down to thee a book
explaining clearly everything, and a guidance, and
a mercy, and glad tidings to the believers.

Verily, God bids you do justice and good, and
give to kindred (their due), and He forbids you to
sin, and do wrong, and oppress; He admonishes
you, haply ye may be mindful !

Fulfil God’s covenant when ye have covenanted,
and break not your oaths after asseverating them,
for ye thereby make God your surety; verily, God
knows what ye do.

And be not like her who unravels her yarn,
fraying it out after she hath spun it close, by taking
your oaths for mutual intrigue, because one nation
is more numerous than another; God only tries
you therewith, but He will make manifest to you
on the resurrection day that whereon ye did
dispute 3, .

[95] But had God pleased He would have made
you one nation; but He leads astray whom He
will, and guides whom He will;—but ye shall be
questioned as to that which ye have done.

Take not therefore your oaths for mutual intrigue,
lest a foot slip after being planted firmly, and ye

> The Meccans.
3 The Arabs, like most half-savage tribes, used to consider superior
numerical strength as entitling them to disregard a treaty.

ΧΥῚ. 96-106. THE CHAPTER OF THE BEE. 261

taste of evil for that ye turned folks off the path
of God, and for you there be mighty woe!

And sell not God’s covenant for a little price;
with God only is what is better for you, if ye did
but know.

What ye have is spent, but what God has endures ;
and we will recompense the patient with their hire
for the best deeds they have done.

Whoso acts aright, male or female, and is a
believer, we will quicken with a goodly life; and
we will recompense them with their hire for the
best deeds they have done.

[100] When thou dost read the Qur'an, ask refuge
with God from Satan the pelted one’.

Verily, he has no power over those who believe
and who upon their Lord rely. His power is only
over those who take him for a patron, and over the
idolaters.

And whenever we change one verse for another,
—God knows best what He sends down. They
say, ‘Thou art but a forger!’—Nay, most of them
do not know. Say, ‘The Holy Spirit? brought it
down from thy Lord in truth, to stablish those who
believe, and for a guidance and glad tidings to those
who are resigned 4’

[105] We knew that they said, ‘It is only some
mortal who teaches him.’—The tongue of him
they Jean towards is barbarous, and this is plain
Arabic “.

Verily, those who believe not in God's signs, God
will not guide them, and for them is grievous woe.

1 See p. 50, note 2. 2 Gabriel. 8 See p. 15, note 1.

* For an account of the persons supposed to have helped Moham-
med in the compilation of the Qur'an, see Introduction.

262 THE QUR'AN. XVI, 107-113.

Only they are the forgers of a lie who believe
not in God’s signs ; and these, they are the liars.

Whoso disbelieves in God after having believed,
unless it be one who is forced and whose heart is
quiet in the faith—but whoso expands his breast
to misbelieve,—on them is wrath from God, and for
them is mighty woe!

That is because they preferred the love of this
world’s life to the next ;—but, verily, God guides
not the unbelieving people. [110] These are they on
whose hearts, and hearing, and eyesight, God has
set a stamp, and these, they are the careless. With-
out a doubt that in the next life they will be the
losers.

Then, verily, thy Lord, to those who fled? after
they had been tried, and then fought strenuously
and were patient,—verily, thy Lord after that will
be forgiving and merciful.

On the day every soul will come to wrangle for
itself, and every soul shall be paid what it has
earned, and they shall not be wronged.

God has struck out a parable: a city? which
was safe and quiet, its provision came to it in
plenty from every place, and then it denied God’s
favours, and God made it feel? the clothing of
hunger and fear, for that which they had wrought.

And there came to them an apostle from
amongst themselves, but they called him a liar,
and the torment seized them, while yet they were
unjust. .

[115] Eat, then, from what God has provided

1 The Ansars. 2 Any town, but Mecca in particular.
5 Literally, ‘taste.’

ΧΥΙ, 115-12. THE CHAPTER OF THE BEE. 263

you with, things lawful and good, and give thanks
for the favours of God, if it be Him ye serve.

He has only forbidden you that which dies of
itself, and blood, and the flesh of swine, and that
. which is devoted to other than God; but he who is
forced, neither revolting nor transgressing, it is no
sin for him: verily, God is forgiving and merciful.

And say not of the lie your tongues pronounce,
‘ This is lawful, and this is unlawful,’ forging against
God a lie; verily, those who forge against God a
lie shall not prosper. A little enjoyment—then for
them is grievous woe!

For those who are Jews we have forbidden what
we have narrated to thee before; we did not wrong
them, but it was themselves they wronged.

[120] Then, verily, thy Lord to those who have
done evil in ignorance and then repented after that
and done aright,—verily, thy Lord afterwards is
forgiving and merciful.

Verily, Abraham was a high priest?, a ‘Hanif,
and was not of the idolaters: thankful for His
favours; He chose him and He guided him unto
the right way.

And we gave him in this world good things; and,
verily, in the next he will be among the righteous.

Then we inspired thee, ‘Follow the faith of Abra-
ham, a ‘Hanif, for he was not of the idolaters.’

[125] The Sabbath was only made for those who
dispute thereon; but, verily, thy Lord will judge

1 See p. 134.

2 Some commentators take this word ummatan as equivalent
to imAman, ‘antistes,’ and this interpretation I have followed.
Others take it in its ordinary sense of ‘nation;’ but the use of the
other epithets seems to favour the former interpretation.

264 THE QuR’AN, XVI, 125-128.

between them on the resurrection day concerning
that whereon they do dispute.

Call unto the way of thy Lord with wisdom and
goodly warning; and wrangle with them in the
kindest way; verily, thy Lord He knows best who
has erred from His way, for He knows best the
guided ones.

But if ye punish, punish (only) as ye were punished;
but if ye are patient, it is best for those who are
patient ".

Be thou patient then; but thy patience is only
in God's hands. Do not grieve about them; and
be not in a strait at their craftiness ;—verily, God
is with those who fear Him, and with those who
do well.

1 This passage refers to the killing of ‘Hamzah, Mohammed’s
uncle, at the battle of Othod, and the subsequent mutilation of his
corpse by the Meccans, and is a protest against taking too severe
a revenge.

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The Sacred
solo) Ἐ Ἰ} 9) mints
East: The
institutes of
Vishnu

The New York Public Library
Astor, Lenox & Tilden Foundations

* * *

The R. Heber Newton

Collection
Presented by His Children

+ 1931 »

Digitized by Google

THE

SACRED BOOKS OF THE EAST —

Bup. to 8

Be Kept

΄
tL
ye

London

HENRY FROWDE

OXFORD UNIVERSITY PRESS WAREHOUSE

7 PATERNOSTER ROW

THE
SACRED BOOKS OF THE EAST

BY VARIOUS ORIENTAL SCHOLARS

AND EDITED BY

F. MAX MULLER

VOL. VII

@rford
AT THE -CLARENDON PRESS

' 1880

(All rights reserved]

THE NEW YORK
PUBLIC LIBRARY

5377904

ASTOR, LENCY AND
TILDEN FOUNDATIONS
R 1934 L

ΤΗΕ

INSTITUTES OF VISHNU

TRANSLATED BY

JULIUS JOLLY

@rford
AT THE CLARENDON PRESS

1880

[All rights reserved}

Digitized by Google

CONTENTS.

INTRODUCTION

Vishnu and the Goddess of the Earth .

The Four Castes .
Duties of a King .
Weights and Measures .
Criminal and Civil Law
Law of Debt

Writings

Witnesses

Ordeals

Inheritance

Funeral Ceremonies
Funeral Oblations
Impurity

Women

Sacraments

Studentship . :
Crimes

Hells

Transmigration
Penances A ὃ
Duties of a Householder
Rules for a Snataka
Self-restraint ,
Sraddhas

Pious Gifts .

The Hermit .

The Ascetic .

Vill CONTENTS.

PAGE

Meditation on Vishau_ . : : . ‘ . : 287
Conclusion. ᾿ : : ‘ ‘ : 201
General Index. ; ς 7 : : , F 303
Sanskrit Index. : : ἔ ὶ ᾿ : - .307
Additions and Corrections. : ἢ ὃ ; . 312

Transliteration of Oriental Alphabets adopted for the
Translations of the Sacred Books of the East . 313

List OF THE MORE IMPORTANT ABBREVIATIONS.

Apast. — Apastamba’s Dharma-sfitra, ed. Bahler.

Asv. — Asvalayana’s Grthya-sftra, ed. Stenzler.

Gaut. — Gautama’s Dharmasdstra, ed. Stenzler.

Gobh. — Gobhila’s Grzhya-sfitra, in the Bibl. Ind.

M. — Manava Dharmas4stra, Calcutta edition, with the Com-
mentary of Kullfika.

Nand. — Nandapazdita, the commentator of the Vishwu-s@tra.

Par. — Paraskara’s Grehya-satra, ed. Stenzler.

Sankh. — Sankhayana’s Grzhya-s(tra, ed. Oldenberg, in the
fifteenth volume of the Indische Studien.

Y.— YAgiiavalkya’s Dharmas4stra, ed. Stenzler.

Apast. and Gaut. refer also to Dr. Biihler’s translation of these
two works in the second volume of the Sacred Books of the East.

INTRODUCTION.

THE Vishzu-smriti or Vaishvava DharmasAstra or Vishzu-
sitra is in the main a collection of ancient aphorisms on the
sacred laws of India, and as such it ranks with the other
ancient works of this class which have come down to our
time’. It may be styled a Dharma-sitra, though this
ancient title of the Satra works on law has been preserved
in the MSS. of those Smritis only, which have been handed
down, like the Dharma-sdtras of Apastamba, Baudhayana,
and Hiravyakesin, as parts of the respective Kalpa-
sitras, to which they belong. The size of the Vishzu-
sitra, and the great variety of the subjects treated in it,
would suffice to entitle it to a conspicuous place among
the five or six existing Dharma-sitras; but it possesses
a peculiar claim to interest, which is founded on its close
connection with one of the oldest Vedic schools, the Kazhas,
on the one hand, and with the famous code of Manu and
some other ancient law-codes, on the other hand. To dis-
cuss these two principal points, and some minor points
connected with them, as fully as the limits of an introduc-
tion admit of, will be the more necessary, because such a
discussion can afford the only safe basis for a conjecture
not altogether unsupported regarding the time and place
of the original composition of this work, and may even
tend to throw some new light on the vexed question as to
the origin of the code of Manu. Further on I shall have
to speak of the numerous interpolations traceable in the
Vishzu-sitra, and a few remarks regarding. the materials

1 This was first pointed out by Professor Max Miller, History of Ancient
Sanskrit Literature, p.134. His results were confirmed and expanded by the
subsequent researches of Dr. Biihler, Introduction to Bombay Digest, I, p. xxii;
Indian Antiquary, V, p. 30; Kasmir Report, p. 36.

Χ VISHNU.

used for this translation, and the principles of interpreta-
tion that have been followed in it, may be fitly reserved
for the last.

There is no surer way for ascertaining the particular
Vedic school by which an ancient Sanskrit law-book of
unknown or uncertain origin was composed, than by exa-
mining the quotations from, and analogies with, Vedic
works which it contains. Thus the Gautama Dharma-
sastra might have originated in any one among the divers
Gautama XKarazas with which Indian tradition acquaints
us. But the comparatively numerous passages which its
author has borrowed from the Samhita and from one Brah-
maza of the Sama-veda prove that it must belong to one
of those Gautama Karavas who studied the Sama-veda'.
Regarding the code of Yagiiavalkya we learn from tradi-
tion that a Vedic teacher of that name was the reputed
author of the White Yagur-veda. But this coincidence
might be looked upon as casual, if the Yagiiavalkya-smrti
did not contain a number of Mantras from that Vedic
Samhita, and a number of very striking analogies, in the
section on funeral ceremonies particularly, with the Grzhya-
sitra of the Vagasaneyins, the Katiya Grzhya-siitra of Para-
skara*. In the case of the Vishzu-sitra an enquiry of this
kind is specially called for, because tradition leaves us
entirely in the dark as to its real author. The fiction
that the laws promulgated in Chapters II-XCVII were
communicated by the god Vishzu to the goddess of the
earth, is of course utterly worthless for historical purposes;
and all that it can be made to show is that those parts
of this work in which it is started or kept up cannot rival
the laws themselves in antiquity.

Now as regards, first, the Vedic Mantras and Pratikas
(beginnings of Mantras) quoted in this work, it is neces-
sary to leave aside, as being of no moment for the present
purpose, 1. very well-known Mantras, or, speaking more

1 See Biihler, Introduction to Gautama (Vol. II of the Sacred Books of the
East), pp. xlv-xlviii.

2 Biihler, Introduction to Digest, p. xxxii; Stenzler, on Paraskara’s Grihya-
sfitra, in the Journal of the German Oriental Society, VII, p. 527 seq.

INTRODUCTION. xi

precisely, all such Mantras as are frequently quoted in
Vedic works of divers Sakhas; 2. the purificatory texts enu-
merated under the title of Sarva-veda-pavitrazi in LVI.
The latter can afford us no help in determining the particular
S4kh4 to which this work belongs, because they are actually
taken, as they profess to be, from all the Vedas indiscrimi-
nately, and because nearly the whole of Chapter LVI is
found in the VAsish¢/a-smrtti as well (see further on), which
probably does not belong to the same Veda as this work.
Among the former class of Mantras may be included, parti-
cularly, the Gayatri, the Purushasikta, the Aghamarshaza,
the Kishmavdis, the Vyahritis, the Gyesht#a SAmans, the
Rudras, the Triz4ziketa, the Trisuparza, the Vaishzava,
Sakra, and Barhaspatya Mantras mentioned in XC, 3, and
the Mantra quoted in XXVIII, 51 (= Gautama’s ‘Retasya’).
Among the twenty-two Mantras quoted in Chapters XLVIII,
LXIV, LXV (including repetitions, but excluding the Puru-
shasikta, GAdyatri, Aghamarshava) there are also some
which may be referred to this class, and the great majority
of them occur in more than one Veda at the same time.
But it is worthy of note that no less than twelve, besides
occurring in at least one other Sakha, are either actually
found in the Samhita of the A4rayantya-kathas, the K4-
thaka! (or Karaka-sikh4?), or stated to belong to it in the
Commentary, while one is found in the K4¢saka alone,
a second in the Atharva-veda alone, a third in the Taitti-
riya Brahmawa alone, and a fourth does not occur in any
Vedic work hitherto known?. A far greater number of
Mantras occurs in Chapters XXI, LXVII, LXXIII,
LXXIV, LXXXVI, which treat of daily oblations,
Sraddhas, and the ceremony of setting a bull at liberty.
Of all these Mantras, which,—including the Purushasfikta
and other such well-known Mantras as well as the short
invocations addressed to Soma, Agni, and other deities,
but excluding the invocations addressed to Vishzu in the
spurious Sftra, LXVII, 2,—are more than a.hundred in
number, no more than forty or so are found in Vedic

1 In speaking of this work I always refer to the Berlin MS.
2 XLVIII, 10. Cf., however, Vagas. Samh. IV, 12.

xii VISHNU.

works hitherto printed, and in the law-books of Manu,
Yagtiavalkya, and others; but nearly all are quoted,
exactly in the same order as in this work, in the K4ra-
yaniya-kathaka Grzhya-sitra, while some of them have
been traced in the KA¢aka as well. And what is even
more important, the Ka¢/aka Grzhya does not contain
those Mantras alone, but nearly all the Sfitras in which
they occur; and it may be stated therefore, secondly, that
the Vishzu-sitra has four long sections, viz. Chapter
LXXIII, and Chapters XXI, LXVII, LXXXVI, ex-
cepting the final parts, in common with that work, while
the substance of Chapter LX XIV may also be traced in
it. The agreement between both works is very close, and
where they differ it is generally due to false readings or to
enlargements on the part of the Vishzu-sitra. However,
there are a few cases, in which the version of the latter
work is evidently more genuine than that of the former,
and it follows, therefore, that the author of the Vishzu-
sitra cannot have borrowed his rules for the performance
of Sraddhas &c. from the Ka¢saka Grzhya-sitra, but that
both must have drawn from a common source, i. e. no doubt
from the traditions current in the Kazha school, to which
this work is indebted for so many of its Mantras as well.
For these reasons! I fully concur in the view advanced
by Dr. Biihler, that the bulk of the so-called Vishzu-smriti
is really the ancient Dharma-sftra of the K4rayamiya -
k4thaka Sakha of the Black Yagur-veda. It ranks, like
other Dharma-sitras, with the Gvzhya and Srauta-sdtras of
its school; the latter of which, though apparently lost now,
is distinctly referred to in the Grzhya-sftra in several
places, and must have been in existence at the time when
the Commentaries on Katydyana’s Srauta-sftras were
composed, in which it is frequently quoted by the name

1 For details I may refer the reader to my German paper, Das Dharmasitra des
Vishnu und das Kathakagrihyas(tra, in the Transactions of the Royal Bavarian
Academy of Science for 1879, where the sections corresponding in both works
have been printed in parallel columns, the texts from the Kathaka Grihya-sitra
having been prepared from two of the MSS. of Devapila’s Commentary dis-
covered by Dr. Biihler (Kasmir Report, Nos. 11, 12), one in Ῥεναπᾶρατί, and
the other in Sarada characters.

INTRODUCTION. Xili

of Ka¢ha-sfitra on divers questions concerning Srauta offer-
ings, and at the time, when the Kasmirian Devap4la wrote
his Commentary on the K4z#aka Grthya-s(tra, which was,
according to the Kasmtrian tradition, as explored by Dr.
Biihler, before the conquest of Kasmir by the Mahom-
medans. DevapAla, in the Introduction to his work, refers
to ‘thirty-nine Adhy4yas treating of the Vaitanika (=
Srauta) ceremonies, by which the Grihya-sitra was pre-
ceded, from which statement it may be inferred that the
K4rhaka Srauta-sfitras must have been a very voluminous
work indeed, as the Grzhya-siitra, which is at least equal if
not superior in extent to other works of the same class,
forms but one Adhyd4ya, the fortieth, of the whole Kalpa-
s(itra, which, according to Devapala, was composed by one
author. It does not seem likely that the Vishzu-sitra was
composed by the same man, or that it ever formed part of
the KAtAaka Kalpa-sittra, as the Dharma-sdtras of Baudha-
yana, Apastamba, and Hirazyakesin form part of the Kalpa-
sdtras of the respective schools to which they belong. If
that were the case, it would agree with the Gvzhya-sftra on
all those points which are treated in both works, such as
e.g. the terms for the performance of the Samsk4ras or
sacraments, the rules for a student and for a Sn4taka,
the enumeration and definition of the Kvzkkfras or ‘hard
penances,’ the forms of marriage, &c. Now though the
two works have on those subjects a number of such rules
in common as occur in other works also, they disagree for
the most part in the choice of expressions, and on a few
points lay down exactly opposite rules, such as the Vishzu-
sitra (XXVIII, 28) giving permission to a student to ascend
his spiritual teacher’s carriage after him, whereas the other
work prescribes, that he shall do so on no account. More-
over, if both works had been destined from the first to
supplement one another, they would, instead of having
several entire sections in common, exhibit such cross-
references as are found e.g. between the Apastamba
Grihya and Dharma-sitras'; though the absence of such

1 Biihler, Introduction to Apastamba, Sacred Books, II, pp. xi-xiv.

XIV VISHNU.

references might be explained, in the case of the Vishvu-
sfitra, by the activity of those who brought it into its
present shape, and who seem to have carefully removed
all such references to other works as the original Dharma-
sfitra may have contained. Whatever the precise nature of
the relations between this work and the other Satra works
of the KArayaniya-kathaka school may have been, there is
no reason for assigning to it a later date than to the
KAathaka Srauta and Grthya-sitras, with the latter of which
it has so much in common, and it may therefore claim a
considerable antiquity, especially if it is assumed, with Dr.
Biihler, that the beginning of the Sftra period differed for
each Veda. The Veda of the Ka/has, the Kathaka, is not
separated from the Sdtra literature of this school by an
intermediate Brahmava stage; yet its high antiquity is
testified by several of the most eminent grammarians of
India from Yaska down to Kaiyata’. Thus the Kaz¢saka
is the only existing work of its kind, which is quoted by
the former grammarian (Nirukta X, 5; another clear
quotation from the Ka//aka, XXVII, 9, though not by
name, may be found, Nirukta III, 4), and the latter places
the Karas at the head of all Vedic schools, while Patai-
gali, the author of the Mahabhashya, assigns to the ancient
sage Καζάα, the reputed founder of the Katha or K4¢haka
school of the Black Yagur-veda, the dignified position of
an immediate pupil of Vaisamp4yana, the fountain-head of
all schools of the older or Black Yagur-veda, and mentions,
in accordance with a similar statement preserved in the
Ramiayaza (II, 32, 18, 19 ed. Schlegel), that in his own
time the ‘ Kalapaka and the K4z¢saka’ were ‘ proclaimed in
every village®.’ The priority of the Kazhas before all other
existing schools of the Yagur-veda may be deduced from
the statements of the XaravzavyOha’, which work assigns to
them one of the first places among the divers branches of

1 See Weber, Indische Studien XIII, p. 437 seq.

2 Mahdbhashya, Benares edition, IV, fols. 82 Ὁ, 75 b.

3 See Weber, Ind. Stud. III, p. 256 seq.; Max Miiller, Hist. Anc. Sansk.
Lit., p. 369. I have consulted, besides, two Munich MSS. of the Karanavyiha
(cod. Haug 45).

INTRODUCTION. XV

the Karakas, whom it places at the head of all schools of
the Yagur-veda. Another argument in favour of the high
antiquity of the Kathas may be derived from their geogra-
phical position. Though the statements of the Μαμᾶ-
bhashya and Ramayama regarding the wide-spread and
influential position of the Ka¢as in ancient times are borne
out by the fact that the Karazavyiha mentions three sub-
divisions of the Ka¢has, viz. the Ka¢kas proper, the Pragya
Kathas, and the Kapish¢/ala Ka¢has, to which the K4rd4-
yaniyas may be added as a fourth, and by the seeming
identity of their name with the name of the Καθαῖοι in the
Paiigab on the one hand, and with the first part of the
name of the peninsula of Kattivar on the other hand, it
seems very likely nevertheless that the original home of the
Kadhas was situated in the north-west, i.e. in those regions
where the earliest parts of the Vedas were composed. Not
only the Καθαῖοι, but the Καμβίσθολοι as well, who have
been identified with the Kapish¢/ala Kathas?, are men-
tioned by Greek writers as a nation living in the Pangab;
and while the Pra#ya Ka/kas are shown by their name
(‘Eastern Ka¢has’) to have lived to the east of the two
other branches of the Ka/¢fas, it is a significant fact that
adherents of the Kardyamiya-kathaka school survive no-
where but in Kasmir, where all Brahmavas perform their
domestic rites according to the rules laid down in the
Grvihya-sfitra of this school®. Kasmir is moreover the
country where nearly all the yet existing works of the
Kazkaka school have turned up, including the Berlin MS.
of the Katkaka, which was probably written by a Kas-
mirian*. It is true that some of the geographical and
historical data contained in that work, especially the way
in which it mentions the Pafi#alas, whose ancient name, as
shown by the Satapatha Brahmama (XIII, 5, 4, 7) and Rig-

1 See Weber, Uber das Ramayana, p. 9; Ind. Stud. I, p. 189 seq.; III, p 469
seq.; XIII, pp. 375, 439; Ind. Litteraturgeschichte, pp. 99, 332; Zimmer,
Altindisches Leben, p. 102 seq.

? See, however, Max Miiller, Hist. Anc. Sansk, Lit., p. 333-

3 Biihler, Kasmir Report, p. 20 seq.

‘ This was pointed out to me by Dr. Biihler.

χνὶ VISHNU.

veda (VIII, 20, 24; VIII, 22, 12), was Krivi, take us far off
from the north-west, the earliest seat of Aryan civilization,
into the country of the Kuru-Pafiédlas in Hindostan proper.
But it must be borne in mind that the K4zaka, if it may
be identified with the ‘ Karaka-sékha,” must have been
the Veda of all the Karakas except perhaps the Maitraya-
niyas and Kapish¢/alas, and may have been altered and
enlarged, after the Ka¢/as and Karakas had spread them-
selves across Hindostan, The Sdtras of a Sakha which
appears to have sprung up near the primitive home of Aryan
civilization in India, which was probably the original home
of the Kazkas at the same time, may be far older than
those of mere Sitra schools of the Black Yagur-veda, which
have sprung up, like the Apastamba school, in South India,
i.e. far older than the fourth or fifth century B.c.1

But sufficient space has been assigned to these attempts
at fixing the age of the K4¢saka-s(itras which, besides re-
maining only too uncertain in themselves, can apply with
their full force to those parts of the Vishzu-sdtra only,
which have been traced in the Kat#aka Grthya-sitra. It
will be seen afterwards that even these sections, however
closely connected with the sacred literature of the Ka/has,
have been tampered with in several places, and it might be
argued, therefore, that the whole remainder of the Vishzu-
sitra, to which the K4zsaka literature offers no parallel,
may be a subsequent addition. But the antiquity of the
great majority of its laws can be proved by independent
arguments, which are furnished by a comparison of the
Vishzu-sitra with other works of the same class, whose
antiquity is not doubted.

In the foot-notes to my translation I have endeavoured
to give as complete references as possible to the ana-
logous passages in the Smrttis of Manu, Yagfiavalkya,
Apastamba, and Gautama, and in the four Gvzhya-sitras
hitherto printed. A large number of analogous passages
might have been traced in the Dharma-sfitras of V4sishtha 2

' See Biihler, Introd. to Apastamba, p. xiii.
2 See the Benares edition (1878), which is accompanied with a Commentary
" by Krishnapandita Dharmadhikarin, I should have given references to this

«----

INTRODUCTION. XVii

and Baudh4yana as well, not to mention Hiramyakesin’s
Dharma-satra, which, according to Dr. Biihler, is nearly iden-
tical with the Dharma-sdtra of Apastamba. Two facts may
be established at once by glancing at these analogies, viz.
the close agreement of this work with the other Satra works
in point of form, and with all the above-mentioned works in
point of contents. As regards the first point, the Sdtras or
prose rules of which the bulk of the Vishzu-sdtra is com-
posed, show throughout that characteristic laconism of the
Satra style, which renders it impossible in many cases to
make out the real meaning of a Sdtra without the help of a
Commentary; and in the choice of terms they agree as
closely as possible with the other ancient law-books, and in
some cases with the Gvzhya-sftras as well. Numerous
verses, generally in the Sloka metre, and occasionally de-
signed as ‘GAth4s,’ are added at the end of most chapters,
and interspersed between the Sftras in some; but in this
particular also the Vish#u-sdtra agrees with at least
one other Dharma-sitra, the Vasish//a-smriti, and it con-
tains in its law part, like the latter work, a number of
verses in the ancient Trish¢ubh metre'. Four of these
Trish¢ubhs are found in the V4sish¢/a-smriti, and three in
Y4ska’s Nirukta as well, and the majority of the Slokas has
been traced in the former work and the other above-men-
tioned law-books, and in other Smritis. In point of contents
the great majority both of the metrical and prose rules of
the Vishzu-sitra agrees with one, or some, or all of the
works named above. The Grihya-sitras, excepting the Ka-
thaka Grihya-sitra, naturally offer a far smaller number of
analogies with it than the Smritis, still they exhibit several
rules, in the Sn4taka-dharmas and otherwise, that have not
been traced in any other Smriti except the work here trans-
lated. Among the Smr‘tis again, each single one may be seen

work, the first complete and reliable edition of the Vasish¢ra-smriti, in the foot-
notes to my translation, but for the fact that it did not come into my hands
till the former had gone to the press. For Baudhayana I have consulted a
Munich ΜΒ. containing the text only of his Sftras (cod, Haug 163).

1 XIX, 23, 24; XXIII, 61; XXIX, 9, 10; XXX, 47 (see Nirukta IT, 4; 3
VAsishtha II, 8-10) ; LVI, 27 (see Vasish/Aa XXVIII, 15); LIX, 30; LXXII, 7;
LXXXVI, 16.

[1] b

XVill VISHNU.

from the references to contain a number of such rules, as
are only met with in this work, which is a very important
fact because, if the laws of the Vishvu-sitra were found
either in all other Sm~r‘tis, or in one of them only, its
author might be suspected of having borrowed them from
one of those works. As it is, meeting with analogous pas-
sages now in one work, and then in another, one cannot
but suppose that the author of this work has everywhere
drawn from the same source as the other Sftrakd4ras, viz.
from ancient traditions that were common to all Vedic
schools.

There are, moreover, a number of cases in which this
work, instead of having borrowed from other works of the
same class, can be shown to have been, directly or indirectly,
the source from which they drew, and this fact constitutes
a third reason in favour of the high antiquity of its laws.
The clearest case of this kind is furnished by the VAsishzha-
smrsti, with which this work has two entire chapters in
common, which are not found elsewhere. I subjoin in a note
the text of Vasishta XXVIII, 10-15, with an asterisk to
those words which contain palpable mistakes (not including
blunders in point of metre), for comparison with Chapter LVI
of this work in the Calcutta edition, which is exceptionally
correct in this chapter and in Chapter LXXXVII, which
latter corresponds to Vasisht#ha XXVIII, 18-221. In both

1 atacufaaria ταστεεηπ: WH |
Vat whey Sey Yat Arg TNA: ugou
warty Tat YET ATTA: |
mrt πιπηταὶ ettrarfafate (?) + naan
*afrrem: wearer: arnfa argaterat (0) 1
*Sarcewrfa Ἐπ ΩΝ araa cat WaT wag
gerade Ἡ war tania

᾿ πιπϑσὶ () wrserat ara FET TETTT τι 48}
wrefgaratincea gy rea |
TA τ τι LYS (?) ws arAAt uaa
atensaaterfa Tent 4
wast weet eT

INTRODUCTION. ΧΙΧ

chapters Vishzu has mainly prose Sitras and throughout
a perfectly correct text, whereas V4sish¢/Za has bad Slokas
which, supported as they are by the Commentary or by the
metre or by both, can only be accounted for by carelessness
or clerical mistakes in some cases, and by a clumsy versifica-
tion of the original prose version preserved in this work in
others. Another chapter of the Vishvu-sdtra, the forty-
eighth, nowhere meets with a parallel except in the third
Prasna of the Dharma-sitra of Baudhdyana, where it recurs
almost word for word. An examination of the various
readings in both works shows that in some of the Slokas
Baudhayana has better readings, while in one or two others
the readings of Vishvu seem preferable, though the un-
satisfactory condition of the MS. consulted renders it unsafe
to pronounce a definitive judgment on the character of
Baudhdyana’s readings. At all events he has a few Vedic
Mantras more than Vishzu, which however seem to be very
well-known Mantras and are quoted by their Pratikas only.
But he omits the two important Sftras 9 and 10 of Vishzu,
the latter of which contains a Mantra quoted at full, which,
although corrupted (see Vagas. Samh. IV, 12) and hardly
intelligible, is truly Vedic in point of language; and he adds
on his part a clause at the end of the whole chapter!, which
inculcates the worship of Gazesa or Siva or both, and would
be quite sufficient in itself to cast a doubt on the genuine-_
ness and originality of his version. It is far from improbable
that both Vasishzza and Baudh4yana may have borrowed

eatfa *srarfa (= τῆ πτῦτ Vishnu LVI, 27) qatar wT

wifrerced ore weTat ua
Vishnu LVI, 13,16, the best MSS. read ΤΕ BTA A UES HAT ak
but the Calc. ed. and one London MS. have YRWAR | NTA | like Va-
sishtha. Of Vishnu LXXXVH the latter has an abridged version, which
contains the faulty readings PUTA TT (‘the skin of a black antelope,’
Comm.) and water (as an epithet of the earth = ἘΠῚῚ ΠΤ Vishau
arma 9).

᾿ πατοσστῆτ marfaft agate frat δῶ feenfwaft wyafa |
EAE WTATFTTNTTA: |

b2

ΧΧ VISHNU.

the sections referred to directly from an old recension of this
work, as Baudh4yana has borrowed another chapter of his
work from Gautama, while VAsish¢/a in his turn has bor-
rowed the same chapter from Baudhéyana!, It may be
added in confirmation of this view, that as far as Vasishzha
is concerned, his work is the only Smriti, as far as I know,
which contains a quotation from the ‘KAashaka’ (in XXIX,
18). The Dharma-stitras of Apastamba and Gautama have
nowhere a large number of consecutive Siitras in common
with the Vishzu-stra, but it is curious to note that the
rule, which the latter (X, 45) quotes as the opinion of
‘some’ (eke), that a non-Brahmanical finder of a treasure,
who announces his find to the king, shall obtain one-sixth
of the value, is found in no other law-book except in this,
which states (III, 61) that a Stidra shall divide a treasure-
trove into twelve parts, two of which he may keep for him-
self. Of the metrical law-books, one, the YAgfiavalkya-
smrcti, has been shown by Professor Max Miiller? to have
borrowed the whole anatomical section (III, 84-104), in-
cluding the simile of the soul which dwells in the heart like
a lamp (III, 109, 111, 201), from this work (XCVI, 43-96;
XCVII, 9); and it has been pointed out by the same
scholar, that the verse in which the author of the former
work speaks of the Aranyaka and of the Yoga-sAstra as of
his own works (III, 110) does not occur in the Vishzu-sitra,
and must have been added by the versificator, who brought
the Yagfiavalkya-smvtti into its present metrical form.
Several other Slokas in Yagiiavalkya’s description of the
human body (III, 99, 105-108), and nearly the whole sec-
tion on Yoga (Y. III, 111-203, excepting those Slokas,
the substance of which is found in this work and in the
code of Manu, viz. 131-140, 177-182, 190, 198-201) may be
traced to the same source, as may be also the omission of
Vishzu’s enumeration of the ‘six limbs’ (XCVI, 90) in the
Yagfiavalkya-smrzti, and probably all the minor points on
which it differs from this work. Generally speaking, those
a ee ee οτος
1. See Biihler, Introduction to Gautama, pp. l-liv.
® Hist. Anc. Sansk. Lit., p. 331.

INTRODUCTION. Xxi

passages which have been justly noticed as marking the
comparatively late period in which that law-book must
have been composed!: such as the allusions to the astro-
logy and astronomy of the Greeks (Y. I, 80, 295), which
render it necessary to refer the metrical redaction of the
Yagiiavalkya-smriti to a later time than the second century
A. Ὁ. ; the whole passage on the worship of Gavesa and of
the planets (I, 270-307), in which, moreover, a heterodox
sect is mentioned, that has been identified with the Bud-
dhists; the philosophical doctrines propounded in I, 349,
350; the injunctions regarding the foundation and endow-
ment of monasteries (II, 185 seq.)—all these passages have
no parallel in this work, while it is not overstating the case
to say that nearly all the other subjects mentioned in the
Yagiiavalkya-smrti are treated in a similar way, and very
often in the same terms, in the Vishzu-sitra as well. Some
of those rules, in which the posteriority of the YAgiia-
valkya-smvzti to other law-books exhibits itself, do occur
in the Vishvu-sQtra, but without the same marks of modern
age. Thus the former has two Slokas concerning the punish-
ment of forgery (II, 240, 241), in which coined money is
referred to by the term nazaka; the Vishwvu-s(tra has the
identical rule (V, 122, 123; cf. V, 9), but the word nazaka
does not occur in it. Y4gfiavalkya, in speaking of the
number of wives which a member of the three higher castes
may marry (I, 57),advocates the Puritan view, that no
S(ddra wife must be among these ; this work has analogous
rules (XXIV, 1-4), in which, however, such marriages are
expressly allowed. The comparative priority of all those
Sftras of Vishzu, to which similar Slokas of Y4giiavalkya
correspond, appears probable on general grounds, which are
furnished by the course of development in this as in other
branches of Indian literature ; and to this it may be added,

1 See Stenzler, in the Preface to his edition of Yagfiavalkya ; Jacobi, on Indian
Chronology, in the Journal of the German Oriental Society, XXX, 305 seq.,
&c. Vishnu’s rules (III, 82) concerning the wording &c. of royal grants, which
. agree with the rules of Yagfavalkya and other authors, must be allowed a con-
siderable antiquity, as the very oldest grants found in South India conform io
those rules. See Burnell, South Indian Paleography, 2nd ed., p. 95.

Pee an :

XXil VISHNU.

as far as the civil and criminal laws are concerned, that the
former enumerates them quite promiscuously, just like the
other Dharma-sitras, with which he agrees besides in
separating the law of inheritance from the body of the
laws, whereas Yagfiavalkya enumerates all the laws in the
order of the eighteen ‘titles of law’ of Manu and the more
recent law-books, though he does not mention the titles
of law by name.

However much the Vishwu-sdtra may have in common
with the Yagfiavalkya-smriti, there is no other law-book
with which it agrees so closely as with the code of Manu.
This fact may be established by a mere glance at the
references in the foot-notes to this translation, in which
Manu makes his appearance far more frequently and con-
stantly than any other author, and the case becomes the
stronger, the more the nature of these analogies is inquired
into. Of Slokas alone Vishvu has upwards of 160 in
common with Manu, and in a far greater number of cases
still his Satras agree nearly word for word with the
corresponding rules of Manu. The latter also, though he
concurs in a very great number of points with the other
law authors as well, agrees with none of them so thoroughly
as with Vishzu. All the Smrttis of Apastamba, Baudha-
yana, VAsishzka, Yagiiavalkya, and Narada contain, accord-
ing to an approximate calculation, no more than about
130 Slokas, that are found in the code of Manu as well.
The latter author and Vishau differ of course on a great
many minor points, and an exhaustive discussion of this
subject would fill a treatise; I must therefore confine
myself to notice some of those differences, which are par-
ticularly important for deciding the relative priority of the
one work before the other. In a number of Slokas Manu’s
readings are decidedly older and better than Vishzu’s.
Thus the latter (XXX, 7) compares the three ‘ Atigurus’
to the ‘three gods,’ i.e. to the post-Vedic Trimarti of
‘Brahman, Vishzu, and Siva,’ as the commentator expressly
states, whereas Manu in an analogous Sloka (II, 230) refers
to the ‘three orders’ instead. At the end of the section
on inheritance (XVIII, 44) Vishvzu mentions among other

INTRODUCTION. XXlll

indivisible objects ‘a book,’ pustakam; Manu (IX, 219)
has the same Sloka, but for pustakam he reads praka-
kshate. Now pustaka is a modern word}, and Varaha-
mihira, who lived in the sixth century A.D., appears to be
the first author, with a known date, by whom it is used. It
occurs again, Vishzu-sitra XXIII, 56 (prokshazena ka pus-
takam), and here also Manu (V,122) has a different reading
(punakpakena mrinmayam). The only difference between
Vishnu-sdtra XXII, 93 and Manu V, 110 consists in the
use of singular forms (te, svizu) in the former work, and of
plural forms (va, syinuta) in the latter. Now there are
a great many other Smritis besides the Manu-smrtti, such
as e.g. the Yagiiavalkya and Pardsara Smritis, in which
the fiction is kept up, that the laws contained in them are
promulgated to an assembly of Rzshis; but there are very
few Smritis of the least notoriety or importance besides
the Vishzu-sitra, in which they are proclaimed to a single
person. Other instances in which Manu’s readings appear
preferable to Vishzu’s may be found, LI, 60 (pretya eha
ka nishkritim) = Manu V, 38 (pretya ganmani ganmani) ;
LI, 64 (iti kathafi#ana)=M.V, 41 (ity abravinmanud) ;
LI, 76 (tasya) = ΜΌΝ, 53 (tayo) ; LIV, 27 (brdhmazyat)=
M. XI, 193 (brahmav4); LVII, 11 (purastad anufoditim)
=M. IV, 248; VAsishtka XIV, 16; Apastamba I, 6, 19,
14 (purastad aprafoditam); LXVII, 45 (sayampratas tva-
tithaye)= M. III, 99 (sampraptaya tvatithaye), &c. But
these instances do not prove much, as all the passages in
question may have been tampered with by the Vishzuitic
editor, and as in some other cases the version of Vishzu
seems preferable. Thus ‘practised by the virtuous’ (sAdhu-
bhiska nishevitam, LX XI, 90) is a very common epithet of
‘akara” and reads better than Manu’s nibaddham sveshu
karmasu(IV, 155); and krikkhratikrikkhram (LIV, 30) seems
preferable to Baudhayana’s and Manu’s krikkhratikrikkhrau
(XI, 209). What is more important, the Vishzu-sitra does
not only contain a number of verses in the ancient Trish¢ubh
metre, whereas Manu has none, but it shows those identical
three Trishtubhs of VAsish¢#a and YAska, which Dr. Biihler

1 See Max Miller, Hist. Anc. Sansk. Lit., p. 512.

Χχὶν VISHNU.

has proved to have been converted into Anush¢ubh Slokas
by Manu (II, 114, 115, 144)1; and Manu seems to have
taken the substance of his three Slokas from this work
more immediately, because both he (II, 144) and Vishzu
(XXX, 47) have the reading Avrénoti for Atrénatti, which
truly Vedic form is employed both by V4sisht#a and YAaska.
The relative antiquity of Vishzu’s prose rules, as compared
to the numerous corresponding Slokas of Manu, may be
proved by arguments precisely similar to those which I
have adduced above in speaking of the Yagnavalkya-smr‘ti.
As regards those points in the code of Manu, which are
usually considered as marks of the comparatively late date
of its composition, it will suffice to mention, that the Vishwu-
stitra nowhere refers to South Indian nations such as the
Dravidas and Andhras, or to the Yavanas; that it shows no
distinct traces of an acquaintance with the tenets of any other
school of philosophy except the Yoga and Sankhya systems;
that it does not mention female ascetics disparagingly, and in
particular does not contain Manu’s rule (VIII, 363) regarding
the comparatively light punishment to be inflicted for vio-
lation of (Buddhist and other) female ascetics ; and that it
does not inveigh (see XV, 3), like Manu (IX, 64-68), against
the custom of Niyoga or appointment of a widow to raise
offspring to her deceased husband. It is true, on the other
hand, that in many cases Vishvu’s rules have a less archaic
character than the corresponding precepts of Manu, not
only in the Slokas, but in the Sdtra part as well. Thus
written documents and ordeals are barely mentioned in the
code of Manu (VIII, 114, 115, 168; IX, 232); Vishvu on
the other hand, besides referring in divers places to royal
grants and edicts, to written receipts and other private
documents, and to books, devotes to writings (lekhya) an
entire chapter, in which he makes mention of the caste of
KaAyasthas, ‘scribes,’ and he lays down elaborate rules for the
performance of five species of ordeals, to which recourse
should be had, according to him, in all suits of some import-
ance. But in nearly all such cases the antiquity of Vishzu’s

ὃ Introduction to Bombay Digest, I, p. xxviii seq.

INTRODUCTION. XXV

rules is warranted to a certain extent by corresponding
rules occurring in the Smrttis of Yagiiavalkya and Narada ;
and the evidence for the modifications and entire trans-
formations, which the code of Manu must have undergone
in a number of successive periods, is so abundant, that the
archaic character of many of its rules cannot be considered
to constitute a sufficient proof of the priority of the whole
code before other codes which contain some rules of a com-
paratively modern character. To this it must be added
that the Nérada-smriti, though taken as a whole it is deci-
dedly posterior to the code of Manu, is designated by tra-
dition as an epitome from another and more bulky recension
of the code of Manu than the one which we now possess ;
and if this statement may be credited, which is indeed
rather doubtful, the very particular resemblance between
both works in the law of evidence and in the rules re-
garding property (see LVIII) can only tend to corroborate
the assumption that the Vishzu-sdtra and the Manu-smriti
must have been closely connected from the first.

This view is capable of further confirmation still by a
different set of arguments. The so-called code of Manu
is universally assumed now to be an improved metrical
edition of the ancient Dharma-sitra of the (Maitrayaniya-)
Manavas, a school studying the Black Yagur-veda ; and it
has been shown above that the ancient stock of the Vishvu-
sitra, in which all the parts hitherto discussed may be
included, represents in the main the Dharma-sitra of the
Karayantya-ka¢has, another school studying the Black
Yagur-veda. Now these two schools do not only belong
both to that Veda, but to the same branch of it, as may be
seen from the Karazavytha, which work classes both the
Ka¢has and K 4rayamtyas on the one hand, and the Manavas

1 See the evidence collected in the Preface to ‘my Institutes of Narada
(London, 1876), to which the important fact may be added that Narada uses
the word dinara, the Roman denarius. It occurs in a large fragment discovered
by Dr. Biihler of a more buiky and apparently older recension of that work
than the one which I have translated; and I may be allowed to mention,
incidentally, that this discovery has caused me to abandon my design of publish-
ing the Sanskrit text of the shorter recension, as it may be hoped that the
whole text of the original work will soon come to light.

ΧΧνὶ VISHNU.

together with the six or five other sections of the Maitra-
yaniyas on the other hand, as subdivisions of the Karaka
Sakha of the Black Yagur-veda. What is more, there
exists a thorough-going parallelism between the literature
of those two schools, as far as it is known. To begin with
their respective Samhitas, it has been shown by L. Schroder’
that the Maitrayamt Samhita has more in common with the
KA4thaka, the SamhitA of the Karas, than with any other
Veda. As the Katfas are constantly named, in the Maha-
bhashya and other old works, by the side of the K4lapas,
whereas the name of the Maitrayaztyas does not occur
in any Sanskrit work of uncontested antiquity, it has been
suggested by the same scholar that the Maitrayaziyas
may be the Kalapas of old, and may not have assumed
the former name till Buddhism began to prevail in India.
However this may be, the principal Sftra works of both
schools stand in a similar relation to one another as their
Samhitas. Some of those Mantras, which have been stated
above to be common to the Vishzu-sitra and Karhaka
Grihya only, and to occur in no other Vedic work hitherto
printed, have been traced in the Manava Srauta-sitra, in the
chapter on Pinda-pitriyagiia (I, 2 of the section on Prak-
soma)’, and the conclusion is, that if the Srauta-sdtra of
the Kazhaka school were still in existence, it would be
found to exhibit a far greater number of analogies with the
Srauta-sfitra of the Manavas. The Grzhya-sdtra of this
school? agrees with the K4¢#aka Grvihya-sitra even more
closely than the latter agrees with the Vishzu-sitra, as both
works have not only several entire chapters in common
(the chapter on the Vaisvadeva sacrifice among others,
which is found in the Vishzu-sdtra also), but concur every-
where in the arrangement of the subject-matter and in the
choice of expressions and Mantras. The Brahmawa stage
of Vedic literature is not represented by a separate work
in either of the two schools, but a further argument in

1 On the Maitrayant Samhita, Journal of the German Oriental Society,
XXXIII, 177 seq.

3 Cod. Haug 53 of the Munich Library.

8 Codd. Haug 55 and 56 of the Munich Library. For details, see my German
paper above referred to.

INTRODUCTION. XXVil

favour of their alleged historical connection may be derived
from their respective geographical position. If it has been
rightly conjectured above, that the original seats of the
Kazhas were in the north-west, whence they spread them-
selves over Hindostan, the Maitr4ayaniyas, though now
surviving nowhere except in some villages ‘near the Sat-
puda mountain, which is included in the Vindhyas?,’ must
have been anciently their neighbours, as the territory occu-
pied by them extended ‘from the Maydra mountain into
Gugarat,’ and reached ‘as far as the north-western country’
(vayavyadesa)*. Considering all this evidence regarding
the original connection between the Kathas and Ma4navas,
it may be said without exaggeration, that it would be far
more surprising to find no traces of resemblance between
their respective Dharma-sitras, such as we possess them,
than to find, as is actually the case, the contrary; and it
may be argued, vice versa, that the supposed connection
of the two works with the Vedic schools of the Kaz#ias and
Manavas? respectively, is confirmed by the kinship existing
between these two schools. ;

In turning now from the ancient parts of the Vishzu-
sitra to its more recent ingredients, I may again begin by
quoting Professor Max Miiller’s remarks on this work,
which contain the statement, that it is ‘enlarged by modern
additions written in Slokas‘.’ After him, Dr. Biihler pointed
out® that the whole work appears to have been recast by an
adherent of Vishvu, and that the final and introductory
chapters in particular are shown by their very style to have
been composed by another author than the body of the

1 Bhad Daji, Journal of the Bombay Branch of the Royal Asiatic Society,
X, 40.

3 See a passage from the Mahfrmava, as quoted by Dr. Biihler, Introduction
to Apastamba, p. xxx seq. The same readings are found in a Munich MS. of
the Karanavy(ha-vyakhya (cod. Haug 45). With the above somewhat unclear
statement Manu’s definition of the limits of BrahmAvarta (II,17) may not un-
reasonably be compared,

5 The code of Manu has very little in common with the Manava Grihya-
stra, both in the Mantras and otherwise. Both Vishnu and Manu agree with
the Kathaka in the use of the curious term abhinimrukta or abhinirmukta ; but
- the same term is used by Apastamba, VAsishéha, and others.

* Hist. Anc. Sansk. Lit., p. 134.
5 Introduction to Bombay Digest, p. xxii.

XXVili VISHNU.

work, Ifthe latter remark were in need of further confirma-
tion, it might be urged that the description of Vishzu as ‘ the
boar of the sacrifice’ (yagfiavaraha) in the first chapter is
bodily taken from the Harivamsa (2226-2237), while most
of the epithets given to Vishvu in I, 49-61 and XCVIII,
7-100 may be found in another section of the Mahabharata,
the so-called Vishzu-sahasranama. Along with the intro-
ductory and final chapters, all those passages generally
are distinctly traceable to the activity of the Vishzuitic
editor, in which Vishzu (Purusha, Bhagavat, Vasudeva, &c.)
is mentioned, or his dialogue with the goddess of the earth
carried on, viz. I; V, 193; XIX, 24; XX, 16-21; XXII, 93;
XXIII, 46; XXIV, 35; XLVII, 10; XLIX; LXIV, 28, 29;
LXV; LXVI; LXVII, 2; XC, 3-5, 17-23; XCVI, 97, 98;
XCVII, 7-21; XCVIII-C. The short invocation addressed
to Vishvu in LXVII, 12 is proved to be ancient by its recur-
rence in the corresponding chapter of the Ka¢#aka Grzhya-
stitra,and Chapter LXV contains genuine Ka¢/aka Mantras
transferred to a Vishzuitic ceremony. Chapter LXVI, on
the other hand, though it does not refer to Vishzu by
name, seems to be connected with the same Vishzuitic rite,
and becomes further suspected by the recurrence of several
of its rules in the genuine Chapter LX XIX. The contents of
Chapter XCVII, in which it is attempted to reconcile some
of the main tenets of the SAnkhya system, as propounded in
the Sankhya-karika, Sankhya-pravafanabhdashya, and other
works, with the Vaishvava creed and with the Yoga; the
fact that the two Slokas in XCVI (97, 98) and part of the
Slokas in XCVII (15-21) have their parallel in similar
Slokas of the Bhagavad-gita and of the Bhagavata-puraza;
the terms Mahatpati, Kapila, and Sankhydaéarya, used as
epithets of Vishzu (XCVIII, 26, 85, 86); and some other
passages in the Vishzuitic chapters seem to favour the
supposition that the editor may have been one of those
members of the Vishzuitic sect of the Bhagavatas, who
were conspicuous for their leaning towards the Sankhya
and Yoga systems of philosophy. The arrangement of the
Vishzu-sitra ina hundred chapters is no doubt due to the
same person, as the Commentary points out that the num-

INTRODUCTION. ΧΧΙΧ

ber of the epithets given to Vishvu in XCVIII is precisely
equal to the number of chapters into which the laws pro-
mulgated by him are divided (II-XCVII); though the
number ninety-six is received only by including the intro-
ductory and final invocations (XCVIII, 6, 101) among the
epithets of Vishvzu. It seems quite possible, that some
chapters were inserted mainly in order to bring up the
whole figure to the round number of a hundred chapters,
and it is for this reason chiefly that the majority of the
following additions, which show no Vishzuitic tendencies,
may also be attributed to the Vishzuitic editor.

1. Most or all of the Slokas added at the end of Chapters
XX (22-53) and XLIII (32-45) cannot be genuine; the
former on account of their great extent and partial recur-
rence in the Bhagavad-gita!, Mahabharata, and other works
of general note, and because they refer to the self-immolation
of widows and to Kala, whom the commentator is probably
right in identifying with Vish#u ; the latter on account of
their rather extravagant character and decidedly Purdazic
style, though the Garuda-purdaa, in its very long description
of the hells, offers no strict parallel to the details given here.
The verses in which the Brahmawas and cows are celebrated
(XIX, 22, 23; XXIII, 57-61) are also rather extravagant ;
however, some of them are Trishéubhs, and the verses in
XIX are closely connected with the preceding Sdtras. The
two final Slokas in LXXXVI (19, 20) may also be sus-
pected as to their genuineness, because they are wanting
in the corresponding chapter of the K4zkaka Grzhya-sitra ;
and a number of other verses in divers places, because
they have no parallel in the Sm~iti literature, or because
they have been traced in comparatively modern works, such
as the Bhagavad-gita, the Pafizatantra, &c. 2. The week
of the later Romans and Greeks, and of modern Europe
(LXXVIII, 1-7), the self-immolation of widows (XXV, 14;
cf. XX, 39), and the Buddhists and Pasupatas (LXIII, 36)
are not mentioned in any ancient Sanskrit work. Besides,
the passages in question may be easily removed, especially
the Siitras referring to the seven days of the week, which

1 Besides the passages quoted in the notes, 50-53 nearly = Bhag.-gita II, 22-25.

ΧΧΧ VISHNU.

form clearly a subsequent addition to the enumeration of
the Nakshatras and Tithis immediately following (LX XVIII,
8-50), and the rule concerning the burning of widows (XXV,
14), which is in direct opposition to the law concerning the
widow’s right to inherit (XVII, 4) and to other precepts
regarding widows. That the three terms kAsh4yin, pravra-
gita, malina in LXIII, 36 refer to members of religious orders
seems clear, but it may be doubted whether malina denotes
the Pasupatas, and even whether kashayin (cf. pravragita
XXXVI, 7) denotes the Buddhists, as dresses dyed with
Kash4ya are worn by Brahmanical sects also, and prescribed
for students, and for ascetics likewise, by some of the
Grihya-and Dharma-sitras. Still the antiquity of the Sdtra
in question can hardly be defended, because the acquaint-
ance of the Vishzuitic editor with the Buddhistic system of
faith is proved by two other Sfitras (XCVIII, 40, 41), and
because the whole subject of good and evil omens is not
treated in any other ancient Smvzti. On the other hand,
such terms as vedaninda and n4stikaté (XX XVII, 4, 31, &c.)
recur in most Smrttis, and can hardly be referred to the
Buddhists in particular. 3. The Tirthas enumerated in
LXXXV, some of which are sacred to Vishzu and Siva,
belong to all parts of India, and many of them are situated
in the Dekhan, which was certainly not included within the
limits of the ‘Aryavarta’ of the ancient Dharma-sftra
(LXXXIV, 4). As no other Smr#ti contains a list of this
kind, the whole chapter may be viewed as a later addition.
4. The ceremonies described in XC are not mentioned in
other Smrttis, while some of them are decidedly Vishzuitic,
or traceable in modern works; and as all the Sftras in XC
hang closely together, this entire chapter seems also to be
spurious. 5. The repetitions in the list of articles forbidden
to sell (LEV, 18-22); the addition of the two categories of
atipatakAni, ‘crimes in the highest degree,’ and prakirzakam,
‘miscellaneous crimes’ (XX XIII, 3,5; XXXIV; XLII), to
Manu’s list of crimes; the frequent references to the Ganges
river; and other such passages, which show a modern
character, without being traceable in the Smrztis of Yagtia-
valkya and Ndrada, may have been added by the Vish-

INTRODUCTION. xxxi

muitic editor from modern Smritis, either for the sake
of completeness, or in order to make up the required
number of chapters. 6. All the passages hitherto men-
tioned are such as have no parallel in other ancient Smritis.
But the Vishauitic editor did evidently not confine himself
to the introduction of new matter into the ancient Dharma-
sdtra.. That he did not refrain, occasionally, from altering
the original text, has been conjectured above with regard to
his readings of some of those Slokas, which are found in the
code of Manu as well ; and it can be proved quite clearly
by comparing his version of the Vréshotsarga ceremony
(LXXXVI) with the analogous chapter of the Kathaka
Grihya-sitra. In one case (LI, 64; cf. XXIII, 50=M. V,
131) he has replaced the words, which refer the authorship
of the Sloka in question to Manu, by an unmeaning term.
The superior antiquity of Manu’s reading (V, 41) is
vouched for by the recurrence of the same passage in the
Grthya-sitra of Sankhayana (II, τό, 1) and in the Vasishzha-
smrtti (IV, 6), and the reference to Manu has no doubt
been removed by the Vishanuitic editor, because it would
have been out of place in a speech of Vishzu. References
to sayings of Manu and other teachers and direct quotations
from Vedic works are more or less common in all Dharma-
sdtras, and their entire absence in this work is apparently
due to their systematical removal by the editor. On the
other hand, the lists of Vedic and other works to be studied
or recited may have been enlarged in one or two cases by
him or by another interpolator, namely, XXX, 37 (cf. V, 191),
where the Atharva-veda is mentioned aftertheother Vedas by
the name of ‘Atharvaza’ (not Atharvangirasas, as in the code
of Manu and most other ancient works), and LXXXIII, 7,
where Vyakarama, ‘Grammar,’ i.e. according to the Com-
mentary the grammars of PA#ini and others, is mentioned
as distinct from the Vedangas. The antiquity of the former
passage might indeed be defended by the example of Apa-
stamba, who, though referring like this work to the ‘three
Vedas’ both separately and collectively, mentions in an-
other place the ‘Atharvama-veda!.’ Besides the above works,

1 See Biihler, Introduction to Apastamba, p. xxiv.

XXxii VISHNU.

and those referred to in LVI, the laws of Vishzu name no
other work except the Puraxas, Itihdsas, and Dharmasdstras.
7. As the Vishzuitic editor did not scruple to alter the im-
port of a certain number of passages, the modernisation of
the language of the whole work, which was probably as rich
in archaic forms and curious old terms as the K4athaka
Grihya-sitra and as the Dharma-sdtra of Apastamba, may
be likewise attributed to him. As it is, the Vishzu-sitra
agrees in style and expressions more closely with the
Smritis of Manu and Y4gifiavalkya than with any other
work, and it is at least not inferior to the former work in
the preservation of archaic forms. Thus the code of Manu
has seven aorist forms!, while the Vishwzu-sitra contains six,
not including those occurring in Vedic Mantras which are
quoted by their Pratikas only. Of new words and meanings
of words the Vishzu-sdtra contains also a certain number ;
they have lately been communicated by me to Dr. von Boht-
lingk for insertion in his new Dictionary.

All the points noticed render it necessary to assign a
comparatively recent date to the Vishauitic editor; and if
the introduction of the week of the Greeks into the ancient
Dharma-sitra has been justly attributed to him, he cannot
be placed earlier than the third or fourth century A.D.’
The lower limit must be put before the eleventh century,
in which the Vishvu-sfitra is quoted in the Mitakshara of
Vighanesvara. From that time downwards it is quoted in
nearly every law digest, and a particularly large number
of quotations occurs in Apararka’s Commentary on Y4gfia-
valkya, which was composed in the twelfth century ὃ.
Nearly all those quotations, as far as they have been
examined, are actually found in the Vishvzu-sdtra ; but the
whole text is vouched for only.by Nandapamdita’s Com-
mentary, called Vaigayanti, which was composed in the

1 Whitney, Indische Grammatik, § 826.

2 See Jacobi, Journal of the German Oriental Society. XXX, 306. The first
author with a known date, who shows an acquaintance with the week of the
Greeks, is Varahamihira (sixth century a. D.)

3 See Biihler, Kasmfr Report, p. 52. The MSS. used are from the Dekhan
College, Puna.

INTRODUCTION. ΧΧΧΙΝ

first quarter of the seventeenth century. The subscriptions
in the London MSS. of the Vaigayanti contain the state-
ment, which is borne out by the Introduction, that it
was composed by Nandapawdita, the son of Ramapazdita
Dharmadhikdrin, an inhabitant of Benares, at the instiga-
tion of the Maharaga Kesavanayaka, also called Tammasa-
nayaka, the son of Kodapandyaka; and a passage added at
the end of the work states, more accurately, that Nandasar-
man (Nandapazdita) wrote it at Kasi (Benares) in the year
1679 of the era of Vikramabhdsvara (=A.D. 1622), by
command of Kesavandyaka, his own king. These state-
ments regarding the time and place of the composition of
the Vaigayanti are corroborated by the fact that it refers
in several cases to the opinions of Haradatta, who appears
to have lived in the sixteenth ceritury’, while Nandapamdita
is not among the numerous authors quoted in the Virami-
trodaya of Mitramisra, who lived in the beginning of the
seventeenth century 2, and who was consequently a contem-
porary of Nandapazdita, if the above statement is correct ;
and that he attacks in a number of cases the views of the
‘Eastern Commentators’ (Praf#yas), and quotes a term from
the dialect of Madhyadesa,

The subjoined translation is based upon the text handed
down by Nandapawdita nearly everywhere except in some
of the Mantras, which have been rendered according to the
better readings preserved in the Kazshaka Grhya-sttra.
The two Calcutta editions of the Vishzu-sitra, the second of
which is a mere reprint of the first, will be found to agree in
the main with the text here translated. They are doubtless
based upon the Vaigayanti, as they contain several passages
in which portions of Nandapazdita’s Commentary have
crept into the text of the Sftras. But the MS. used for
the first Calcutta edition must have been a very faulty one,
as both Calcutta editions, besides differing from the best
MSS. of the Vaigayantt on a very great number of minor
points, entirely omit the greater part of Chapter LXXXI

1 Biihler, Introduction to Apastamba, p. xliii.
3. Bihler loc. cit.

[Π ς

XXXIV VISHNU.

(3-22), the genuineness of which is proved by analogous
passages in the other Smvztis’. An excellent copy of the
Vaigayanti in possession of Dr. Bihler has, together with
three London MSS. of that work and one London MS.
containing the text only, enabled me to establish quite
positively nearly in every case the readings sanctioned by
Nandapazdita. I had hoped to publish a new edition of
the text prepared from those MSS., and long ready for the
press, before publishing my English version. This expecta-
tion has not been fulfilled, but it is hoped that in the
mean time this attempt at a translation will be welcome
to the students of Indian antiquity, and will facilitate the
understanding of the text printed in Givananda Vidy4s4-
gara’s cheap edition, which is probably in the hands of
most Sanskrit scholars. The precise nature of the rela-
tion in which the text of my forthcoming edition stands to
the Calcutta editions may be gathered from the large speci-
mens of the text as given in the best MSS., that have been
edited by Dr. Biihler in the Bombay Digest, and by myself
in two papers published in the Transactions of the Royal
Bavarian Academy of Science.

Nandapazdita has composed, besides the Vaigayanti,
a treatise on the law of adoption, called Dattaka-mi-
masa”, a commentary on the code of Pardsara, a work
called Vidvanmanohara-smr‘tisindhu, one called Sraddha-
kalpa-lata, and commentaries on the Mitakshara and on
Aditya#arya’s Asaukanirmaya. All these works belong to
the province of Hindu law, and both his fertility as a writer
in that branch of Indian science, and the reputation enjoyed
by some of his works even nowadays, must raise a strong
presumption in favour of his knowledge of the subject. The

1 The first edition of the ‘ Vaishnava Dharmasastra’ was published in Bengali
type by Bhavantkaraza; the second, in Devanagart type, is contained in
Givananda Vidyasagara’s Dharmashastrasangraha (1876).

3 This work has been published repeatedly at Calcutta and Madras, and
translated into English by Sutherland (1821), which translation has been re-
printed in Stokes’ Hindu Law Books. The rest of the above list is made up
from an enumeration of Nandapandita’s Tikds at the end of Dr. Biihler’s copy
of the Vaigayant, from an occasional remark in the latter work itself (XV, 9),
and from Professor Weber's Catalogue of the Berlin Sanskrit MSS.

INTRODUCTION. XXXV

general trustworthiness of his Commentary on the Vishzu-
sitra is further confirmed by the frequent references which
it contains to the opinions of earlier commentators of that
work ; and the wide extent of his reading, though he often
makes an unnecessary display of it, has been eminently
serviceable to him in tracing the connection of certain chap-
ters and Mantras with the K4thaka literature4, On the
other hand, his very learning, combined with a strict adhe-
rence to the well-known theory of Hindu commentators
regarding the absolute identity between the teaching of all
Smritis, has frequently misled him into a too extensive
method of interpretation. Even in commenting the Slokas
he assigns in many cases an important hidden meaning to
such particles as 4a, va, tatha, and others, and to unpretend-
ing epithets and the like, which have clearly been added for
metrical reasons only*. This practice, besides being con-
trary to common sense, is nowhere countenanced by the
authority of Kullika, in his remarks on the numerous iden-
tical Slokas found in the code of Manu. With the Sdtras
generally speaking the case is different: many of them
would be nearly or quite unintelligible without the expla-
natory remarks added in brackets from Nandapamdita’s
Commentary ὃ, and in a number of those cases even, where
his method jars upon a European mind, the clauses sup-
plied by him are probably correct 4. The same may be said
of his interpretations of the epithets of Vishzu, excepting
those which are based on utterly fanciful etymologies‘,

1 See the notes on LXV, 2 seq.; LXXIII, 5-9; LXXXVI, 13. In his Com-
mentary on LXVII also Nandapandita states expressly that the description of
the Vaisvadeva is according to the rites of the Katha-sakha.

2 For instances, see the notes on XX, 45; LXIV, 4o.

3 See e.g. Chapter V passim.

Thus nearly all the ‘intentionally’s’ and ‘ unintentionally’s,’ &c., as supplied in
the section on penances might seem superfluous, or even wrong; but as in several
places involuntary crimes are expressly distinguished from those intentionally
committed (see e.g. XXVIII, 48, 51; XX XVIII, 7), and as in other cases a clause
of this kind must needs be supplied (see XXXIX, 2; LII, 3; LIII, 5, &c.),
Nandapandita is probably right in supplying it from other Smritis in most
remaining cases as well. This method has occasionally carried him too far,
when his explanations have not been given in the text.

5 See I, 51, 55; XCVIII, 40, 41, 46, &c.

ς 2

XXXVI VISHNU.

as the style of the introductory and final chapters is as arti-
ficial, though in another way, as the Satra style. Though,
however, in works composed in the latter style, every fa,
va, or iti, &c., which is not absolutely required by the sense,
was probably intended by their authors to convey a special
meaning |, it is a question of evidence in every single case,
whether those meanings which Nandapazdita assigns to
these and other such particles and expletive words are
the correct ones. In several cases of this or of a similar
kind he is palpably wrong 3, and in many others the inter-
pretations proposed by him are at least improbable, because
the authoritative passages he quotes in support of them are
taken from modern works, which cannot have been known
to the author of the Vishzu-sitra. Interpretations of this
class have, therefore, been given in the notes only ; and they
have been omitted altogether in a number of cases where
they appeared quite frivolous, or became too numerous,
or could not be deciphered completely, owing to clerical
mistakes in the MSS. But though it is impossible to agree
with some of his general principles of interpretation, or with
his application of them, Nandapamdita’s interpretations of
difficult terms and Sitras are invaluable, and I have never
deviated from them in my translation without strong reasons
to the contrary, which have in most cases been stated in the
notes*, Besides the extracts given in the notes, a few other
passages from the Commentary and several other additions
will be given in p. 312; and I must apologize to my readers
for having to note along with the Addenda a number of
Corrigenda, which will be found in the same page. In com-
piling the Index of Sanskrit words occurring in this work,
which it has been thought necessary to add to the General
Index, I have not aimed at completeness except as regards

1 For instances of this in the Dharma-sdtras of Apastamba and Gautama, see
Biihler, Apast. I, 2, 7, 24; 8,5; Gaut. V, 5,14,17; ΙΧ, 44; XIV, 45; XIX,
13-15, 20; XXI, 9, &c. ; and see also Dr. Biihler’s remarks on Gndpaka-siitras,
Apast. I, 3, 11, 7; Gaut. I, 31, notes.

2 See V, 117; VII, 7; XXVII, 10; LI, 26; LXXI, 88; LXXIII, 9;
LXXIV, 1, 2, 7, &c.

3 Seee.g. XVII, 22; XVIII, 44; XXIV, 40; XXVIII, 5,11; LV, 20; LIX,
24, 29; LXIII, 36; LXIV, 18; LXVII, 6-8; XCII, 4; ΧΟΛΉ, 7.

INTRODUCTION. XXXVil

the names of deities and of penances. My forthcoming
edition of the Sanskrit text will be accompanied by a full
Index of words.

In conclusion I have to express my thanks in the most
cordial manner to Dr. Biihler, who has constantly assisted
me with his advice in the preparing of this translation, and
has kindly lent me his excellent copy of the Vaigayanti ; and
to Dr. von Bohtlingk and Professor Max Miiller, who have
favoured me with valuable hints on divers points connected
with this work. My acknowledgments are due, in the
second place, to K. M. Chatfield, Esq., Director of Public
Instruction, Bombay, to Dr. von Halm, Chief Librarian of
the Royal Library, Munich, to Professor R. Lepsius, Chief
Librarian of the Royal Library of Berlin, and to Dr. R.
Rost, Chief Librarian of the India Office Library, London,
for the valuable aid received from these gentlemen and the
great liberality with which they have placed Sanskrit MSS.
under their care at my disposal.

VISHWMWU.

Digitized by Google

VISHNU.

I.

1. THE night of Brahman being over, and the
God sprung from the lotus (Brahman) having woke
from his slumber, Vishzu purposing to create living
beings, and perceiving the earth covered with
water,

2. Assumed the shape of a boar, delighting to
sport in water, as at the beginning of each former
Kalpa, and raised up the earth (from the water).

3. His feet were the Vedas; his tusks the sacri-
ficial stakes; in his teeth were the offerings; his
mouth was the pyre; his tongue was the fire; his
hair was the sacrificial grass ; the sacred texts were
his head; and he was (endowed with the miraculous
power of) a great ascetic.

4. His eyes were day and night; he was of
superhuman nature; his ears were the two bundles
of Kusa grass (for the Ish¢is, or smaller sacrifices,
and for the animal offerings) ; his ear-rings were the
ends of those bundles of Kusa grass (used for wiping

I. 1. Regarding the duration of a night of Brahman, see XX,
14. ‘ Bh@tani’ means living beings of all the four kinds, born from
the womb and the rest. (Nand.) The three other kinds consist of
those produced from an egg, from sweat, and from a shoot or
germ; see Manu I, 43-46.

2. A Kalpa=a day of Brahman; see XX, 13.

“ Tl B

2 VISHNU. I, 5.

the ladle and other sacrificial implements) ; his nose
(the vessel containing) the clarified butter; his snout
was the ladle of oblations ; his voice was similar in
sound to the chanting of the SAma-veda; and he
was of huge size.

5. He was full of piety and veracity; beautiful ;
his strides and his strength were immense (like
those of Vishzu); his large nostrils were penances ;
his knees the victim; and his figure colossal.

6. His entrails were the (three) chanters of the
SAma-veda!; his member was the burnt-oblation ; his
scrotum was the sacrificial seeds and grains; his
mind was the altar (in the hut for the wives and
domestic uses of the sacrificer); the hindparts (of
Vishzu) in his transformation were the Mantras;
his blood was the Soma juice.

7. His shoulders were the (great) altar; his smell
was that of the (sacrificial cake and other) oblations ;
his speed was the oblations to the gods and to the
manes and other oblations ; his body was the hut for
the wives and domestic uses of the sacrificer ; he was
majestic; and instructed with the initiatory cere-
᾿ monies for manifold sacrifices (lasting one, or two,
three, or twelve years, and others).

8. His heart was the sacrificial fee; he was
possessed of the (sacrificial and other) great Man-
tras employed in order to effect the union of the
mind with the Supreme; he was of enormous size
(like the long sacrifices lasting more than one day);
his lovely lips were the beginnings of the two

6.1‘ This is because the vital breaths, by which the sound of the
voice is effected, pass through them, it having been said (in 4) that
the sound of his voice was like the chanting of the Sdma-veda.’
(Nand.)

1,15. VISHNU AND THE GODDESS OF THE EARTH. 3

hymns recited at the beginning of the animal sacri-
fice; his ornaments were the whirlpool of the milk
poured into the heated vessel (at the Pravargya
ceremony introductory to the Soma-sacrifice).

9. All sorts of sacred texts (the GAyatrt and
others) were his path in marching; the mysterious
Upanishads (the Vedanta) were his couch; he was
accompanied by his consort AKA4ya4 (Lakshmi); he
was in size like the Mazisy¢nga mountain.

10. The lord, the creator, the great Yogin,
plunging into the one ocean from love of the
world, ©

11. Raised up, with the edge of his tusks, the
earth bounded by the sea together with its moun-
tains, forests, and groves, which was immersed in
the water of (the seven oceans now become) one
ocean, and created the universe anew.

12. Thus the whole earth, after having sunk into
(the lower region called) RasAtala, was in the first
place raised in the boar-incarnation by Vishzu, who
took compassion upon the living beings.

13,14. Then, after having raised the earth, the
destroyer of Madhu placed and fixed it upon its
own (former) seat (upon the oceans) and distributed
the waters upon it according to their own (former)
station, conducting the floods of the oceans into the
oceans, the water of the rivers into the rivers, the
water of the tanks into the tanks, and the water of
the lakes into the lakes.

15. He created the seven (lower regions called)
Patélas? and the seven worlds, the seven Dvipas

15.' The seven Patalas are, Atala, Vitala, Sutala, Mahatala, Rasa-
tala, Talatala, and PAt4la; the seven worlds are, Bhfr-loka, Bhuvar-
loka, Svar-loka, Mahar-loka, Ganar-loka, Tapar-loka, and Satya-

B2

4 VISHNU. I, 16.

and the seven oceans, and fixed their several
limits 2.

16. (He created) the rulers of the (seven) Dvipas
and the (eight) guardians of the world (Indra and
the rest), the rivers, mountains, and trees, the seven
Rishis, who know (and practise) the law, the Vedas
together with their Angas, the Suras, and the
Asuras.

17. (He created) Pisdé#as (ogres), Uragas (ser-
pents), Gandharvas (celestial singers), Yakshas
(keepers of Kubera’s treasures), Rakshasas (goblins),
and men, cattle, birds, deer and other animals, (in
short) all the four kinds of living beings}, and clouds,
rainbows, lightnings, and other celestial phenomena
or bodies (such as the planets and the asterisms),
and all kinds of sacrifices.

18. Bhagavat, after having thus created, in the

loka; the seven Dvipas or divisions of the terrestrial world are,
Gambu, Plaksha, SAlmalt, Kusa, Kraufifa, Saka, and Pushkara;
each Dvipa is encircled by one of the seven oceans, viz. the seas
of Lavaza (salt-water), Ikshu (syrup), SarpiZ (butter), Dadhi (sour
milk), Dugdha (milk), Svadhu (treacle), and Udaka (water), (Nand.)
The enumerations contained in the Vishzu-puraaa and other works
differ on two or three points only from that given by Nand.—
3 Besides the interpretation followed in the text, Nand. proposes
a second explanation of the term ‘sthanani,’ as denoting Bhérata-
varsha (India) and the other eight plains situated between the
principal mountains.

16. The eight ‘ guardians of the world’ (Lokap§las) are, Indra,
Agni, Yama, Sfrya, Varuza, Pavana, Kubera, and Soma (M.V, 96).
The seven zshis, according to the Satapatha-brahmama, are,
Gotama, Bharadvaga, Visvamitra, Gamadagni, Vasish/Aa, Kasyapa,
and Atri. The six Vedangas are, Siksh4 (pronunciation), Xhandas
(metre), Vyakarava (grammar), Nirukta (etymology), Kalpa (cere-
monial), and Gyotisha (astronomy). See Max Miiller, Ancient
Sanskrit Literature, p. 108, &c.

17.) See 1.

I, 24. VISHNU AND THE GODDESS OF TIE EARTH. 5

shape of a boar, this world together with all animate
and inanimate things in it, went away into a place
hidden from the world.

19. Gandrdana, the chief of the gods, having be-
come invisible, the goddess of the earth began to
consider, ‘ How shall I be able to sustain myself
(henceforth) ?’

20. ‘I will go to Kasyapa to ask: he will tell me
the truth. The great Muni has my welfare under
constant consideration.’

21. Having thus decided upon her course, the
goddess, assuming the shape of a woman, went to
see Kasyapa, and Kasyapa saw her.

22. Her eyes were similar to the leaves of the
blue lotus (of which the bow of K4ma, the god of
love, is made); her face was radiant like the moon
in the autumn season; her locks were as dark as a
swarm of black bees; she was radiant; her lip was
(red) like the Bandhugiva flower; and she was
lovely to behold.

23. Her eyebrows were fine; her teeth exceed-
ingly small; her nose handsome; her brows bent;
her neck shaped like a shell; her thighs were con-
stantly touching each other; and they were fleshy
thighs, which adorned her loins.

24. Her breasts were shining white, firm’, plump,
very close to each other, (decorated with continuous
strings of pearls) like the projections on the fore-
head of Indra’s elephant, and radiant like the gold
(of the two golden jars used at the consecration of a
king).

24. 1 Or ‘equal in size,’ according to the second of the two
explanations which Nand. proposes of the term ‘samau.’

6 VISHNU. I, 28.

25. Her arms were as delicate as lotus fibres;
her hands were similar to young shoots; her thighs
were resplendent like golden pillars; and her knees
were hidden (under the flesh), and closely touching
each other.

26. Her legs were smooth and_ exquisitely
proportioned; her feet exceedingly graceful; her
loins fleshy; and her waist like that of a lion’s
cub.

27. Her reddish nails shone (like rubies); her
beauty was the delight of every looker-on; and with
her glances she filled at every step all the quarters
of the sky as it were with lotus-flowers.

28. Radiant with divine lustre, she illuminated all
the quarters of the sky with it; her clothing was
most exquisite and perfectly white; and she was
decorated with the most precious gems.

29. With her steps she covered the earth as it
were with lotuses; she was endowed with beauty
and youthful charms; and made her approach with
modest bearing.

30. Having seen her come near, Kasyapa saluted
her reverentially, and said, ‘O handsome lady, O
earth, radiant with divine lustre, I am acquainted
with thy thoughts.

31. ‘Go to visit Ganardana, O large-eyed lady;
he will tell thee accurately, how thou shalt hence-
forth sustain thyself.

32. ‘For thy sake, O (goddess), whose face is
lovely and whose limbs are beautiful, I have found
out, by profound meditation, that his residence is in
the Kshiroda (milk-ocean).’

33. The goddess of the earth answered, ‘Yes,
(I shall do as you bid me), saluted Kasyapa rever-

I, 41. VISHNU AND THE GODDESS OF THE EARTH. 7

entially, and proceeded to the Kshtroda sea, in order
to see Kesava (Vishzu).

34. She beheld (then) the ocean, from which the
Amrita arose. It was lovely, like the rays of the
moon, and agitated by hundreds of waves produced
by stormy blasts of wind. οὐ Ὡς

35. (With its waves) towering like a hundred
Himélayas it seemed another terrestrial globe, call-
ing near as it were the earth with its hands, the
rolling waves.

36. With those hands it was as it were constantly
producing the radiancy of the moon; and every
stain of guilt was removed from it by Hari’s
(Vishuu’s) residence within its limits.

37. Because (it was entirely free from sin) there-
fore it was possessed of a pure and shining frame;
its colour was white; it was inaccessible to birds ;
and its seat was in the lower regions.

38. It was rich in blue and tawny gems (sap-
phires, coral, and others), and looking therefore as
if the atmosphere had descended upon the earth,
and as if a number of forests adorned with a multi-
tude of fruits had descended upon its surface.

39. Its size was immense, like that of the skin of
(Vishuu’s) serpent Sesha. After having seen the
milk-ocean, the goddess of the earth beheld the
dwelling of Kesava (Vishzu) which was in it:

40. (His dwelling), the size of which cannot be
expressed in words, and the sublimity of which is
also beyond the power of utterance. In it she saw
the destroyer of Madhu seated upon Sesha.

41. The lotus of his face was hardly visible on
a a ΝΕ ΘΙ αν ΘΞΊ ΞΕΘΟ:

37. See 15, note.

8 VISHNU. I, 42.

account of the lustre of the gems decorating the
neck of the snake Sesha; he was shining like a
hundred moons; and his splendour was equal to
the rays of a myriad of suns.

42. He was clad in a yellow robe (radiant like
gold) ; imperturbable ; decorated with all kinds of
gems; and shining with the lustre of a diadem
. resembling the sun in colour, and with (splendid)
ear-rings.

43. Lakshmi was stroking his feet with her soft
palms; and his attributes (the shell, the discus, the
mace, and the lotus-flower) wearing bodies were
attending upon him on all sides.

44. Having espied the lotus-eyed slayer of
Madhu, she knelt down upon the ground and ad-
dressed him as follows:

45. ‘When formerly I was sunk into the region
of Rasdtala, 1 was raised by thee, O God, and
restored to my ancient seat, O Vishzu, thanks to
thy benevolence towards living beings.

46. ‘Being there, how am I to maintain myself
upon it, O lord of the gods?’ Having been thus
addressed by the goddess, the god enunciated the
following answer :

47. ‘Those who practise the duties ordained for
each caste and for each order, and who act up
strictly to the holy law, will sustain thee, O earth;
to them is thy care committed.’

48. Having received this answer, the goddess of
the earth said to the chief of the gods, ‘Communi-
cate to me the eternal laws of the castes and of the
orders.

47. Regarding the four castes and the four orders, see II, 1;
Il, 3.

τ Ader eee re Ὡς

1,52. VISHNU AND THE GODDESS OF THE EARTH. 9

49. ‘I desire to learn them from thee; for thou
art my chief stay. Adoration be to thee, O brilliant?
chief of the gods, who annihilatest the power of the
(Daityas and other) enemies of the gods.

50. ‘O Narayaza (son of Nara), O Gagannatha
(sovereign of the world) ; thou holdest the shell, the
discus, and the mace (in thy hands); thou hast
a lotus (Brahman) springing from thy navel; thou
art the lord of the senses; thou art most powerful
and endowed with conquering strength.

51. ‘Thou art beyond the cognisance of the
senses ; thy end is most difficult to know; thou art
brilliant ; thou holdest the bow Sarnga; thou art
the boar; thou art terrible ; thou art Govinda? (the
herdsman) ; thou art of old; thou art Purushottama
(the spirit supreme).

52. ‘Thy hair is golden; thy eyes are every-
where ; thy body is the sacrifice ; thou art free from
stain; thou art the “field” (the corporeal frame);
thou art the principle of life; thou art the ruler

49." This is Nand.’s interpretation of the term ‘deva,’ but it
may also be taken in its usual acceptation of ‘ god.’

51.7 This is the third of the three interpretations of the term
varaha, which Nand. proposes. According to the first, it would
mean ‘one who kills his worst or most prominent foes ;’ according
to the second, ‘one who gratifies his own desires.’ But these two
interpretations are based upon a fanciful derivation of varaha from
vara and 4-han. Of many others among the epithets Nand. proposes
equally fanciful etymologies, which I shall pass over unnoticed.—
2 This epithet, which literally means ‘he who finds or wins cows,’
is usually referred to Vishnu’s recovering the ‘cow,’ i.e. the earth,
when it was lost in the waters: see Mahabh. XII, 13228, which
verse is quoted both by Nand. and by Sankara in his Commentary
on the Vishvzu-sahasrandma. It originally refers, no doubt, to
Vishzu or Krishna as the pastoral god.

ΙΟ VISHNU. I, 53.

of the world; thou art lying on the bed of the
ocean.

53. ‘Thou art Mantra (prayer); thou knowest
the Mantras; thou surpassest all conception; thy
frame is composed of the Vedas and Vedangas;
the creation and destruction of this whole world is
effected through thee.

54. ‘Thou knowest right and wrong; thy body is
law ; law springs from thee; desires are gratified by
thee; thy powers are everywhere; thou art (im-
perishable like) Amvzta (ambrosia) ; thou art heaven;
thou art the destroyer of Madhu and Kaiéasa.

55. ‘Thou causest the increase of the great ;
thou art inscrutable; thou art all; thou givest
shelter to all; thou art the chief one; thou art free
from sin; thou art Gimfta; thou art inexhaustible ;
thou art the creator.

56. ‘Thou increasest the welfare (of the world);
the waters spring from thee; thou art the seat of
intelligence ; action is not found in thee; thou pre-
sidest over seven chief things!; thou art the teacher
of religious rites; thou art of old; thou art Puru-
shottama.

57. ‘Thou art not to be shaken; thou art unde-

55. ‘The great (brzhat) means time, space, and the like... .
He is called “all” because he is capable of assuming any shape.’
(Nand.) The sense of the term ‘gfmita,’ as an epithet of divine
beings, is uncertain. According to Nand., it would mean ‘he who
sprinkles living beings ;’ but this interpretation is based upon a
fanciful derivation, from giva and miitrayati.

56. This refers either to the seven divisions of a SAaman; or to
the seven species, of which each of the three kinds of sacrifices,
domestic offerings, burnt-offerings, and Soma-sacrifices, consists (cf.
Gaut. VIII, 18-20); or to the seven worlds (see 15, note), Bhar
and the rest. (Nand.)

1,63, VISHNU AND THE GODDESS OF THE EARTH. 11

caying; thou art the producer of the atoms; thou
art kind to faithful attendants; thou art the purifier
(of sinners); thou art the protector of all the gods ;
thou art the protector of the pious.

58. ‘Thou art also the protector of those who
know the Veda, O Purushottama. I have come,
O Gagannatha, to the immovable V4éaspati (the
lord of holy speech), the lord;

59. ‘To him, who is very pious; invincible;
Vasusheza (who has treasures for his armies); who
bestows largesses upon his followers; who- is en-
dowed with the power of intense devotion; who is
the germ of the ether; from whom the rays (of the
sun and moon) proceed ;

60. ‘To Vasudeva; the great soul of the universe ;
whose eyes are like lotuses; who is eternal; the
preceptor of the Suras and of the Asuras ; brilliant;
omnipresent; the great lord of all creatures ;

61. ‘Who has one body and four faces; who is
the producer of (the five grosser elements, ether, air,
fire, water, and earth), the producers of the world.
Teach me concisely, O Bhagavat, the eternal laws
ordained for the aggregate of the four castes,

62. ‘Together with the customs to be observed
by each order and with the secret ordinances.’ The
chief of the gods, thus addressed by the goddess of
the earth, replied to her as follows:

62. According to Nand., the term rahasya, ‘secret ordinances
or doctrines,’ has to be referred either to the laws regarding the
occupations lawful for each caste in times of distress (4paddharma,
see II, 15), or to the penances (XLVI seq.) The latter interpre-
tation seems to be the more plausible one, with the limitation,
however, that rahasya is only used to denote the penances for
secret faults, which are termed rahasya in LV, 1.

12 VISHNU. I 63.

63. ‘Learn from me, in a concise form, O radiant
goddess of the earth, the eternal laws for the aggre-
gate of the four castes, together with the customs
to be observed by each order, and with the secret
ordinances,

64. ‘Which will effect the final liberation of the
virtuous persons, who will support thee. Be seated
upon this splendid golden seat, O handsome-thighed
goddess.

65. ‘Seated at ease, listen to me proclaiming the
sacred.laws.’ The goddess of the earth, thereupon,
seated at ease, listened to the sacred precepts as
they came from the mouth of Vishzu.

II.

1. Brahmazas, Kshatriyas, Vaisyas, and Sfdras
are the four castes.

2. The first three of these are (called) twice-
born.

3. For them the whole number of ceremonies,
which begin with the impregnation and end with
the ceremony of burning the dead body, have to be
performed with (the recitation of) Mantras.

Their duties are:

For a Brahmama, to teach (the Veda);

For a Kshatriya, constant practice in arms;
For a Vaisya, the tending of cattle ;

For a Sidra, to serve the twice-born ;

OAS ae

IL. 1. Apast. I,1,1,3.—1,2. M. Χ, 4; Y.I, 10.— 3. M. II, 26;
Y. I, το. — 4-9. M. I, 88-91; VIII, 410; IX, 326-335; X,
75-79; Y. I, 118-120; Apast. I, 1, 1, 5, 6; II, 5,10, 4-7; Gaut.
X, 2, 7, 49, 56.— 15. M.X, 81; Y. III, 35; Gaut. VII, 6. — τό, 17.
Gaut. VIII, 23; X, 51. ‘This chapter treats of the four castes.’
(Nand.)

pale cnenrnevickee τ Σχ gt τ τις πο PI TT FCN le +

ΠῚ, 2. DUTIES OF A KING. 13

9. For all the twice-born, to sacrifice and to
study (the Veda).

10. Again, their modes of livelihood are:

11. For a Brahmaaza, to sacrifice for others and
to receive alms;

12. For a Kshatriya, to protect the world (and
receive due reward, in form of taxes);

13. For a Vaisya, tillage, keeping cows (and
other cattle), traffic, lending money upon interest,
and growing seeds;

14. For a Sidra, all branches of art (such as
painting and the other fine arts);

15. In times of distress, each caste may follow
the occupation of that next (below) to it in rank.

16. Forbearance, veracity, restraint, purity, libe-
rality, self-control, not to kill (any living being),
obedience towards one’s Gurus, visiting places of
pilgrimage, sympathy (with the afflicted),

17. Straightforwardness, freedom from covetous-
ness, reverence towards gods and Brahmamas, and

freedom from anger are duties common (to all
castes).

ΠῚ.

1. Now the duties of a king are:
2. To protect his people,

14. According to Nand., the use of the term sarva, ‘all,’ implies
that Sfadras may also follow the occupations of a Vaisya, tillage and
the rest, as ordained by Devala.

16. The term Guru, ‘superior,’ generally denotes the parents and
the teacher, or Guru in the narrower sense of the term; see XXXI,
1,2. It may also include all those who are one’s elders or betters ;
see XXXII, 1-3.

_ IIL 2, 3. M.VII, 35,144; Gaut. X,7; XI, 9. — 4, 5. M.VII,
69; Y.1, 320.— 6. M.VII, 70; Y.1, 320; Apast. II, 10, 25, 2.—

14 VISHNU. ΠῚ, 3.

3. And to keep the four castes and the four
orders! in the practice of their several duties.

4. Let the king fix his abode in a district con-
taining open plains, fit for cattle, and abounding in
grain ;

5. And inhabited by many Vaisyas and Sddras.

6. There let him reside in a stronghold (the
strength of which consists) either in (its being sur-
rounded by) a desert, or in (a throng of) armed

y-to. M. VII, 115; Apast. II, το, 26, 4, 5. — 11-15. M. VII, 116,
117. — 16-21. M. VI, 61, 62; Y.I, 321. — 22-25. M. VII, 130-
132; Y.I, 3273 Apast. IL, 10, 26,9; Gaut. X, 24, 25. — 26. M.
VII, 133; Apast. II, 10, 26, ro. — 28. M.VIII, 304; Y. I, 334;
_ Gaut. XI, 11. — 29, 30. M.VII, 128; VIII, 398; Y. II, 161; Gaut.
X, 26. — 31. M.VIII, 400; Y. II, Yount 32. M. VII, 128 Gaut.
X, 31-33. — 33. M. IX, 294; Y.1, 352.— 35. M. VII, 122, 184;
Y. I, 331, 331. — 36, 37- Υ. I, 337. — 38-41. M. VU, 158-161,
182, 183; Y.1, 344-347.— 42. M. VII, 203; Y.I, 342. — 43. M.
VII, 215.— 44. M. VII, 88. — 45. M. VII, 89; Y. 1, 324; Apast.
II, 10, 26, 2, 3. — 47. M. VII, 202. — 50-52. M. VII, 50, 51.—
55. M. VII, 62; VIII, 39. — 56-58. M. VIII, 37, 38; Y. II, 34;
Gaut. X, 43, 44. — 61. Gaut. X, 45. — 62. Y.II, 35. — 63. M.
VUI, 35.—64. M. VIII, 36.— 65. M. VI, 27, 28 ; Gaut. X, 48. —
66, 67. M.VIII, 40; Y. II, 36; Apast. II, ro, 26, 8; Gaut. X, 46,
47. — 68. Gaut. X, 17.— 70. M. VII, 78; Y.I, 312; Gaut. XI,
12.— 71. M.VII, 54, 60; Y.I, 311. — 72. M.VIII,1; Y.1I,1.—
73. M.VIII, 9; Y. HW, 3; Gaut. XIII, 96. — 74. M. VIII, 12-19;
Y. II, 2; Apast. II, 11, 29, 5. — 75. Gaut. XI, 15. — 76, 77. M.
VII, 38.— 79, 80. M. VII, 134; Y.1, 338; Apast. II, 10, 25, 11;
Gaut. X, 9, 10. — 81. Apast. Il, 10, 26,1. — 81, 82. Y. I, 317-
319. — 84. M. VII, 82; Y. I, 314. — 85. M.VII, 220. — 87, 88.
M. VII, 217, 218. — Bo. M.VII, 146.— 91, 92. M.VII, 16; VIII,
126; Y. I, 367; Gaut. X, 8.— 94. M.VIII, 335; Y. I, 357;
Apast. II, 11, 28, 13. — 95. M.VII, 25.— 96. M. VII, 32; Y. I,
333. — 91. M.VII, 33. Chapters III-XVIII contain the section
on vyavahdara, ‘jurisprudence.’ (Nand.)

3.1 Of student, householder, hermit, and ascetic.

5. ‘And there should be many virtuous men in it, as stated by
Manu, VII, 69.’ (Nand.)

III, 18. DUTIES OF A KING. 15

men, or in fortifications (of stone, brick, or others),
or in water (enclosing it on all sides), or in trees, or in
mountains (sheltering it against a foreign invasion).

7. (While he resides) there, let him appoint chiefs
(or governors) in every village;

8. Also, lords of every ten villages ;

g. And lords of every hundred villages;

10. And lords of a whole district.

11. If any offence has been committed in a vil-
lage, let the lord of that village suppress the evil
(and give redress to those that have been wronged).

12. If he is unable to do so, let him announce it
to the lord of ten villages ;

13. If he too is unable, let him announce it to
the lord of a hundred villages ;

14. If he too is unable, let him announce it to
the lord of the whole district.

15. The lord of the whole district must eradicate
the evil to the best of his power.

16. Let the king appoint able officials for the
working of his mines, for the levying of taxes and of
the fares to be paid at ferries, and for his elephants
and forests.

17, (Let him appoint) pious persons for per-
‘forming acts of piety (such as bestowing gifts on
the indigent, and the like);

18. Skilled men for financial business (such as
examining gold and other precious metals) ;

11. See 67 and Dr. Biihler’s note on Apast. II, 10, 26, 8.

16. The term n4gavana, which has been translated as a Dvandva
compound, denoting elephants and forests, may also be taken to
mean ‘forests in which there are elephants;’ or ndga may mean
‘situated in the mountains’ or ‘a mountain fort.’ (Nand.)

18. Or, ‘he must appoint men skilled in logic as his advisers in
knotty points of argument.’ (Nand.)

16 VISHNU. IIT, 19.

19. Brave men for fighting ;

20. Stern men for acts of rigour (such as beating
and killing) ;

21. Eunuchs for his wives (as their guardians).

22. He must take from his subjects as taxes
a sixth part every year of the grain;

23. And (a sixth part) of all (other) seeds ;

24. Two in the hundred, of cattle, gold, and
clothes ;

25. A sixth part of flesh, honey, clarified butter,
herbs, perfumes, flowers, roots, fruits, liquids and
condiments, wood, leaves (of the Palmyra tree and
others), skins, earthen pots, stone vessels, and any-
thing made of split bamboo.

26. Let him not levy any tax upon Brahmazas.

27. For they pay taxes to him in the shape of
their pious acts.

28. A sixth part both of the virtuous deeds and
of the iniquitous acts committed by his subjects goes
to the king.

29. Let him take a tenth part of (the price
of) marketable commodities (sold) in his own
country ;

30. And a twentieth part of (the price of ) goods
(sold) in another country.

31. Any (seller or buyer) who (fraudulently)
avoids a toll-house (situated on his road), shall
lose all his goods.

.

23. This rule relates to Syamaka grain and other sorts of grain
produced in the rainy season. (Nand.)

25. ‘Haradatta says that ‘a sixth part” means “a sixtieth part:”
But this is wrong, as shown by M.VII, 131.’ (Nand.) Hara-
datta’s false interpretation was most likely called forth by Gaut.
X, 27.

III, 39. DUTIES OF A KING. 17

32. Artizans (such as blacksmiths), manual la-
bourers (such as carpenters), and S(dras shall do
work for the king for a day in each month.

33. The monarch, his council, his fortress, his
treasure, his army, his realm, and his ally dre the
seven constituent elements of a state.

34. (The king) must punish those who try to
subvert any one among them.

35. He must explore, by means of spies, both the
state of his own kingdom and of his foe’s.

36. Let him show honour to the righteous ;

37. And let him punish the unrighteous.

38. Towards his (neighbour and natural) enemy,
his ally (or the power next beyond his enemy), a
neutral power (situated beyond the latter), and a
power situated between (his natural enemy and an
aggressive power)! let him adopt (alternately), as the
occasion and the time require, (the four modes of
obtaining success, viz.) negotiation, division, presents,
and force of arms.

39. Let him have resort, as the time demands, to
(the six measures of a military monarch, viz.) mak-
ing alliance and waging war, marching to battle
and sitting encamped, seeking the protection (of a
more powerful king) and distributing his forces,

32. According to Nand., the particle 4a, ‘and,’ implies that servile
persons, who get their substance from their i la are also
implied. See Manu VII, 138.

35. The particle 4a, according to Nand., is used in order to
include the kingdoms of an ally and of a neutral prince.
. 38.) The term madhyama has been rendered according to Nand.’s
and Kullfika’s (on M. VII, 155) interpretation of it. Kullfka, how-
ever, adds, as a further characteristic, that it denotes a prince, who is
equal in strength to one foe, but no match for two when allied. ᾿᾿

[7] Cc

18 _ VISHNU. Ill, 40.

40. Let him set out on an expedition in the
months of Xaitra or Ma4rgasirsha ;

41. Or when some calamity has befallen his
foe.

42. Having conquered the country of his foe,
let him not abolish (or disregard) the laws of that
country.

43. And when he has been attacked by his foe,
let him protect his own realm to the best of his
power.

44. There is no higher duty for men of the
military caste, than to risk their life in battle.

45. Those who have been killed in protecting a
cow, or a Brahmama, or a king, or a friend, or their
own property, or their own wedded wife, or their
own life, go to heaven.

46. Likewise, those (who have been killed) in
trying to prevent mixture of castes (caused by
adulterous connections).

47. A king having conquered the capital of his
foe, should invest there a prince of the royal race of
that country with the royal dignity.

48. Let him not extirpate the royal race ;

49. Unless the royal race be of ignoble descent,

50. He must not take delight in hunting, dice,
women, and drinking ;

51. Nor in defamation and battery.

52. And let him not injure his own property (by
bootless expenses).

53. He must not demolish (whether in his own
town, or in the town of his foe conquered by him,

40. The particle va indicates, according to Nand., that he may
also set out in the month Phalguna.

III, 64. DUTIES OF A KING. 19

or in a fort) doors which had been built there before
his time (by a former king).

54. He must not bestow largesses upon unworthy
persons (such as dancers, eulogists, bards, and the
like).

55. Of mines let him take the whole produce.

56. Ofa treasure-trove he must give one half to
the Brahmazas;

57. He may deposit the other half in his own
treasury.

58. A Brahmaza who has found a treasure may
keep it entire.

59.. A Kshatriya (who has found a treasure) must
give one fourth of it to the king, another fourth to
the Brahmamas, and keep half of it to himself.

60. A Vaisya (who has found a treasure) must
give a fourth part of it to the king, one half to the
Brahmazas, and keep the (remaining fourth) part to
himself.

61. A SQdra who has found a treasure must
divide it into twelve parts, and give five parts to
the king, five parts to the Brahmazas, and keep two
parts to himself.

62. Let the king compel him who (having found
a treasure) does not announce it (to the king) and is
found out afterwards, to give up the whole.

63. Of treasure anciently hidden by themselves
let (members of) all castes, excepting Braéhmazas,
give a twelfth part to the king.

64. The man who falsely claims property hidden
by another to have been hidden by himself, shall be

63. This rule refers to a treasure, which has been found by
some one and announced to the king. The original owner is
‘bound to prove his ownership. (Nand.) See M. VIII, 35.

C 2

20 VISHNU. IIT, 65.

condemned to pay a fine equal in amount to the
property falsely claimed by him.

65. The king must protect the property of
minors, of (blind, lame or other) helpless persons
(who have no guide), and of women (without a
guardian).

66. Having recovered goods stolen by thieves,
let him restore them entire to their owners, to what-
ever caste they may belong.

67. If he has been unable to recover them, he
must pay (their value) out of his own treasury.

68. Let him appease the onsets of fate by
ceremonies averting evil omens and propitiatory
ceremonies ;

69. And the onsets of his foe (let him repel) by
force of arms.

70. Lethim appoint as Purohita (domestic priest) a
man conversant with the Vedas, Epics, the Institutes
of Sacred Law, and (the science of) what is useful in
life, of a good family, not deficient in limb, and per-
sistent in the practice of austerities.

71. And (let him appoint) ministers (to help and
advise him) in all his affairs, who are pure, free from
covetousness, attentive, and able.

72. Let him try causes himself, accompanied by
well-instructed Brahmamas.

73. Or let him entrust a Brahmaza with the
judicial business.

74. Let the king appoint as judges men of good

yo. ‘The science of what is useful in life’ comprises the fine
arts, except music, and all technical knowledge.

74. According to Nand., the particle 4a indicates that the judges
should be well acquainted, likewise, with the sacred revelation,

III, 82. DUTIES OF A KING. 21

families, for whom the ceremonies (of initiation and
so forth) have been performed, and who are eager
in keeping religious vows, impartial towards friend
and foe, and not likely to be corrupted by litigants
either by (ministering to their) lustful desires or by
(stimulating them to) wrath or by (exciting their)
avarice or by other (such practices),

75. Let the king in all matters listen to (the
advice of) his astrologers. ᾿

76. Let him constantly show reverence to the
gods and to the Brahmazas,

77. Let him honour the aged ;

78. A d let him offer sacrifices ;

79. And he must not suffer any Brahmaza in his
realm to perish with want;

80. Nor any other man leading a pious life.

81. Let him bestow landed property upon Brdéh-
mamas,

82. To those upon whom he has bestowed (land)
he must give a document, destined for the informa-
tion of a future ruler, which must be written upon a
piece of (cotton) cloth, or a copper-plate, and must
contain the names of his (three) immediate ancestors,
a declaration of the extent of the land, and an im-

_precation against him who should appropriate the

and intent upon performing their daily study of the Veda, as
ordained by Yagfiavalkya, II, 2.

-75. According to Nand., the particle 4a indicates that the king’s
ministers should also consult the astrologers.

46. ‘The particle 4a is used here in order to imply that the king
should bestow presents upon the Brahmamas, as ordained by Manu,
VII, 79.’ (Nand.) See Introduction.

82. The repeated use of the particle 4a in this Satra signifies
that the document in question should also contain the name of the

22 VISHNU. III, 83.

donation to himself, and should be signed with his
own seal.

83. Let him not appropriate to himself landed
property bestowed (upon Brahmavzas) by other
(rulers).

84. Let him present the Brahmavzas with gifts of
every kind.

85. Let him be on his guard, whatever he may
be about.

86. Let him be splendid (in apparel and orna-
ments).

87. Let him be conversant with incantations dis-
pelling the effects of poison and sickness.

88. Let him not test any aliments, that have not
been tried before (by his attendants, by certain
experiments).

89. Let him smile before he speaks to any one.

90. Let him not frown even upon (criminals)
doomed to capital punishment.

91. Let him inflict punishments, corresponding to
the nature of their offences, upon evil-doers.

donor, the date of the donation, and the words, written in the
donor’s own hand, ‘What has been written above, by that is my
own will declared.” The term danaé&hedopavarmanan, ‘ containing
a declaration of the punishment awaiting the robber of a grant,’ may
also mean, ‘indicating the boundaries (such as fields and the like) of
the grant.’ The seal must contain the figure of a flamingo, boar, or
other animal. (Nand.) Numerous grants on copper-plates, exactly
corresponding to the above description, have been actually found
in divers parts of India. See, particularly, Dr. Burnell’s Elements
of South Indian Palaeography.

83. According to Nand., the particle 4a is used in order to
include in this prohibition a grant made by himself.

86. Nand. proposes a second interpretation of the term sudar-
sana besides the one given above, ‘he shall often show himself
before those desirous of seeing him.’

IV, 6. WEIGHTS AND MEASURES. 23

92. Let him inflict punishments according to. jus-
tice (either personally or through his attendants).

93. Let him pardon no one for having offended
twice.

94. He who deviates from his duty must cer-
tainly not be left unpunished by the king.

95. Where punishment with a black hue and a
red eye advances with irresistible might, the king
deciding causes justly, there the people will prosper.

96. Let a king in his own domain inflict punish-
ments according to justice, chastise foreign foes with
rigour, behave without duplicity to his affectionate
friends, and with lenity to Brahmazas.

97. Of a king thus disposed, even though he
subsist by gleaning, the fame is far spread in the
world, like a drop of oil in the water.

98. That king who is pleased when his subjects
are joyful, and grieved when they are in grief, will
obtain fame in this world, and will be raised to a
high station in heaven after his death.

. IV.

1. The (very small mote of) dust which may be
discerned in a sun-beam passing through a lattice is
called trasarezu (trembling dust).

2. Eight of these (trasarezus) are equal to a nit.

3. Three of the latter are equal to ἃ black
mustard-seed.

4. Three of these last are equal to a white
mustard-seed.

5. Six of these are equal to a barley-corn.

6. Three of these equal a Kvzshzala.

IV. 1-14. M. VIII, 132-138; Y. 1, 361-365.
6. Krishnala (literally, ‘seed of the Gufig creeper’) is another

24 VISHNU. IV, 7.

7. Five of these equal a MAsha.

8. Twelve of these are equal to half an Aksha.

9. The weight of half an Aksha, with four
MAshas added to it, is called a Suvarma.

10. Four Suvarmzas make a Nishka.

11. Two Krishaalas of equal weight are equal to
one Mashaka of silver.

12. Sixteen of these are equal to a Dharana (of
silver).

13. A Karsha (or eighty Raktikas) of copper is
called Karshapaza.

14. Two hundred and fifty (copper) Pazas are
declared to be the first (or lowest) amercement,
five hundred are considered as the middlemost, and
a thousand as the highest.

V.
1. Great criminals should all be put to death.

name for Raktika or αι, the lowest denomination in general use.
According to Prinsep (Useful Tables, p. 97) it equals 1.875 grains
= 0.122 grammes of the metrical system. According to Thomas
(see Colebrooke’s Essays, ed: by Cowell, I, p. 529, note) it equals
1.75 grains.

4-10. These names refer to weights of gold.

V. 2, 3. M. VIII, 124; IX, 239, 241; Gaut. XII, 46, 47.—
3-7. M. IX, 237. — 8. M. IX, 241; VIII, 380.— 9, 11. M. IX,
232.— 12, 13. M.VIII, 320, 321.— 18. M. VIII, 371. — 19. M.
VII, 279; Y. II, 215; Apast. II, 10, 27, 14; Gaut, XII, 1. —
2c-22. M.VIII, 281, 282; Apast. II, το, 27, 15; Gaut. XII, 7.
— 23. M.VIII, 270; Apast. II, 10, 27, 14. — 24. M.VIII, 272. —
25. M.VIII, 271. — 26-28. M.VIII, 273-275. — 27. Y. I, 204.
— 29, 30. Y.II, 210. — 31-33. Y. II, 211. — 35. M. VIII, 269. —
36. M.VIII, 268; Gaut. XII, 12. — 40, 41. M. VIII, 382-385. —
40, 44. Y.II, 286, 289.—45. M. VIII, 224.—47.M. VIII, 225.—49.
Y. II, 297. — 50, 52. M. VIII, 296-298 ; Y. Il, 225, 226. — 55-58.
M.VIII, 285; Y. 11, 227-229. — 60, 61. M.VIII, 280. — 60-73.
Y.II, 216-221. — 66-68. M. VIII, 283, 284. — 74. M. 1X, 274. —

V, 3. CRIMINAL AND CIVIL LAW. 25

2. In the case of a Brahmaza no corporal punish-
ment must be inflicted.

3. A Brahmaza must be banished from his own
country, his body having been branded.

75. M.VIII, 287; Y. II, 222.— 77. M.VIII, 325.— 79. M. VIII,
320. — 81, 82. M.VIII, 322. — 83, 84. M.VIII, 326-329. — 85,
86. M.VIII, 330; Gaut. XII, 18. — 89, go. Y. 11, 270.— 94. M.
VIII, 392; Y. 11, 263. — 96, 97. M.VIII, 393. — 98-103. Y. II,
296.— 104. Y. II, 234. — 106, 107. M. IX, 282. — 108. Y. I],
223.— 110. Y.II, 224. — 111. Y. Il, 236. — 113. M.VIII, 389;
Y. II, 237.— 115-123. Y. II, 232, 235, 236, 239-241. — 124-
126. Y. II, 246, 250. — 127. Y. II, 254. — 127, 128. Colebrooke,
Dig. III, 3, XXII.— 129. Y. II, 255. — 130. M.VIII, 399; Y.
Il, 261.— 131. Y. II, 263. — 132. M.VIII, 407. — 134, 135. Y.
Il, 202. — 136. M. IX, 277; Y. Il, 274. — 137, 138. M.VIII,
235; Y. II, 164.— 137-139. Colebrooke, Dig. III, 4, XIV.—
140. Y. II, 159. — 141. Gaut. XII, 19. — 142-145. Y. II, 159,
160, — 142-144. Gaut. XII, 22-25.— 140-146. Colebrooke, Dig.
III, 4, XLV, 4. — 146. M. VIII, 241; Y. II, 161 ; Gaut. XII, 19. —
147, 148. M.VIII, 238, 240; Y. II, 162; Gaut. XII, 21. — 147-
149. Colebrooke, Dig. III, 4, XXI. — 150. M. VIII, 242; Y. II,
163. — 151. M.VIII, 412; Y. II, 183; Colebrooke, Dig. III, 1,
LVIII. — 152. Y. II, 183. — 153, 154. M.VIII, 215; Y. II, 193;
Apast. II, 11, 28, 2, 3. — 153-159. Colebrooke, Dig. III, 1, LKXX.
— 155, 156. Y. 11, 197. — 160. M. IX, 71; Y. 1, 65. — 162. M.
IX, 72; Y. 1, 66.— 163. M.VIII, 389. — 162, 163. Colebrooke,
Dig. IV, 1, LX. — 164, 165. M.VIII, 202; Y.II, 170. — 166. Y.
II, 168. — 167, 168. Y. II, 187. — 169-171. M.VIII, 191. —
172. M.IX, 291; Y. Il, 155. — 174. M. IX, 285; Y. 11, 297. —
175-177. M. IX, 284; Y. II, 242.— 178. Y. II, 232. ---- 179. M.
VIII, 123; Y. II, 81; Apast. II, 11, 29, 8; Gaut. XIII, 23.—
180. Y. I, 338. — 183. Colebrooke, Dig. I, 3, CKXX.— 189. M.
VIII, 350. — 190. M. VIII, 351.— 194. M.VIII, 126; Y.1, 367.
— 195. M.VIII, 128; Y. II, 243, 305.

1. The crimes by the commission of which a man becomes a
Mahapatakin, ‘ mortal sinner,’ will be enumerated below, XXXV.

2. The use of the particle 4a implies, according to Nand. and
a passage of Yama quoted by him, that, besides branding him, the
criminal should be shorn, his deed publicly proclaimed, and him-
self mounted upon an ass and led about the town.

26 VISHNU. Υ, 4.

4. For murdering another Brahmama, let (the
figure of ) a headless corpse be impressed on his
forehead ;

5. For drinking spirits, the flag of a seller of
spirituous liquor ;

6. For stealing (gold), a dog’s foot ;

7. For incest, (the mark of) a female part.

8. If he has committed any other capital crime,
he shall be banished, taking with him all his
property, and unhurt.

9. Let the king put to death those who forge
royal edicts ;

10, And those who forge (private) documents ;

11. Likewise poisoners, incendiaries, robbers, and
killers of women, children, or men;

12. And such as steal more than ten Kumbhas
of grain,

13. Or more than a hundred Mashas of such
things as are usually sold by weight (such as gold
and silver);

14. Such also as aspire to sovereignty, though
being of low birth;

15. Breakers of dikes;

10. The use of the particle 4a indicates that this rule includes
those who corrupt the king’s ministers, as stated by Manu, IX, 232.
(Nand.)

11. Nand. infers from the use of the particle 4a, and from a
passage of KAtyayana, that false witnesses are also intended here.

12. Nand. here refers 4a to women who have committed a
capital offence, as mentioned by Yagiiavalkya (II, 278). A Kumbha
is a measure of grain equal to twenty Drozas, or a little more than
three bushels and three gallons. Nand. mentions, as the opinion
of some, that 1 Kumbha = 2 Dromas. For other computations of
the amount of a Kumbha, see Colebrooke’s Essays, I, 533 seq.

13. Regarding the value of a Masha, see IV, 7, 11.

15. Nand. infers from the use of the particle 4a and from a

Υ, 26. CRIMINAL AND CIVIL LAW. 27

16. And such as give shelter and food to robbers,

17. Unless the king be unable (to protect his
subjects against robbers) ;

18. And a woman who violates the duty which
she owes to her lord, the latter being unable to
restrain her.

19. With whatever limb an inferior insults or
hurts his superior in caste, of that limb the king
shall cause him to be deprived.

20. If he places himself on the same seat with his
superior, he shall be banished with a mark on his
buttocks.

21. If he spits on him, he shall lose both lips ;

22, If he breaks wind against him, his hindparts ;

23. If he uses abusive language, his tongue. .

24. If a (low-born) man through pride give in-
struction (to a member of the highest caste) con-
cerning his duty, let the king order hot oil to be
dropped into his mouth.

25. If a (low-born man) mentions the name or
caste of a superior revilingly, an iron pin, ten inches
long, shall be thrust into his mouth (red hot).

26. He who falsely denies the sacred knowledge,
the country, or the caste (of such), or who says

passage of Manu (IX, 280), that robbers who forcibly enter the
king’s treasury, or the arsenal, or a temple, are likewise intended
here.

17. In the case to which this Sfitra refers, the villagers may
satisfy the demands of the robbers with impunity, as they are
obliged to do so out of regard for their own safety. (Nand.)

20. The particle 4a indicates here that if he urines against a
superior his organ shall be cut off. (Nand.) See M. VIII, 282.

26. This Sfitra has been rendered in accordance with Kullfika’s
gloss on M. VIII, 273, Nand.’s interpretation of it being palpably
wrong.

28 VISHNU, V, 27.

that his religious duties have not been fulfilled by
(or that the initiatory and other sacramental rites
have not been performed for) him, shall be fined
two hundred Pazas.

27. If a man is blind with one eye, or lame, or
defective in any similar way, and another calls him
so, he shall be fined two K4rshapaas, though he
speaks the truth.

28. He shall be fined a hundred K4rsh4pazas for
defaming a Guru.

29. He shall pay the highest amercement for
imputing to another (a great crime) entailing loss
of caste;

30. The second amercement for (imputing to
another) a minor offence (such as the slaughter of
a cow);

31. The same for reviling a Brahmaza versed in
the three Vedas, or an old man, or a (whole) caste
or corporation (of judges or others);

32. For reviling a village or district, the lowest
amercement ;

33. For using insulting language (such as ‘I shall
visit your sister, or ‘I shall visit your daughter’), a
hundred K4rshapamas ;

34. For insulting a man by using bad language
regarding his mother (such as ‘I shall visit your
mother’ or the like speeches), the highest amerce-
ment.

35. For abusing a man of his own caste, he shall
be fined twelve Pazas.

36. For abusing a man of a lower caste, he shall
be fined six (Paas).

32. Nand. infers from the use of the particle 4a that ‘a family’
is also intended here.

V, 48. CRIMINAL AND CIVIL LAW. 29

37. For insulting a member of the highest caste
or of his own caste (he having been insulted by him)
at the same time, the same fine is ordained ;

38. Or (if he only returns his insult, a fine
amounting to) three K4rshdpamas.

39. The same (punishment is ordained) if he
calls him bad names.

40. An adulterer shall be made to pay the
highest amercement if he has had connection with
a woman of his own caste;

41. For adultery with women of a lower caste,
the second amercement ;

42. The same (fine is ordained) for ἃ bestial
crime committed with a cow.

43. He who has had connection with a woman of
one of the lowest castes, shall be put to death.

44. For a bestial crime committed with cattle
(other than cows) he shall be fined a hundred
K4rshapamzas.

45. (The same fine is ordained) for giving a
(blemished) damsel in marriage, without indicating
her blemish (whether the bride be sick, or no longer
a maid, or otherwise faulty) ;

46. And he shall have to support her.

47. He who says of an unblemished damsel, that
she has a blemish (shall pay) the highest amerce-
ment.

48. For killing an elephant, or a horse, or a
camel, or a cow, (the criminal) shall have one hand,
or one foot, lopped off.

43. The lowest castes (anty4Z), according to Angiras, are the
following seven, Kandalas, Svapagas, Kshattris, δας, Vaidehakas,
Magadhas, and Ayogavas,

30 VISHNU. Υ͂, 49.

49. A seller of forbidden meat (such as _ pork,
shall be punished in the same way).

50. He who kills domestic animals, shall pay a
hundred K4rshapazas.

51. He shall make good their value to the owner
of those animals.

52. He who kills wild animals, shall pay five
hundred K4rshapamas.

53. A killer of birds, or of fish, (shall pay) ten
Karshapamzas.

54. A killer of insects shall pay one Karshapama.

55. A feller of trees yielding fruit (shall pay) the
highest amercement.

56. A feller of trees yielding blossoms only (shall
pay) the second amercement.

57. He who cuts creepers, shrubs, or climbing
plants (shall pay) a hundred K4rsh4pamas.

58. He who cuts grass (shall pay) one K4rsha-
paza.
59. And all such offenders (shall make good) to
the owners (of the trees or plants cut down by
them) the revenue which they yield.

60. If any man raises his hand (against his equal
in caste, with intent to strike him, he shall pay) ten
Karsh4pamas ;

61. If he raises his foot, twenty;

62. If he raises a piece of wood, the first amerce-
ment;

63. If he raises a stone, the second amercement ;

64. If he raises a weapon, the highest amerce-
ment,

65. If he seizes him by his feet, by his hair, by

53. Nand. infers from a passage of Katydyana that the particle
ka is used here in order to include serpents.

V, 77. CRIMINAL AND CIVIL LAW. 21

his garment, or by his hand, he shall pay ten Pamas
as a fine.

66. If he causes pain to him, without fetching
blood from him, (he shall pay) thirty-two Pavas ;

67. For fetching blood from him, sixty-four.

68. For mutilating or injuring a hand, or a foot,
or a tooth, and for slitting an ear, or the nose, the
second amercement (is ordained).
- 69. For rendering a man unable to move about,
or to eat, or to speak, or for striking him (violently,
the same punishment is ordained).

70. For wounding or breaking an eye, or the
neck, or an arm, or a bone, or a shoulder, the
highest amercement (is ordained).

71. For striking out both eyes of a man, the king
shall (confine him and) not cums him from jail as
long as he lives ;

72. Or he shall order him to be mutilated in
the same way (i.e. deprived of his eyes).

73. Where one is attacked by many, the punish-
ment for each shall be the double of that which has
been ordained for (attacks by) a single person.

74. (The double punishment is) likewise (or-
dained) for those who do not give assistance to
one calling for help, though they happen to be
on the spot, or (who run away) after having
approached it.

75. All those who have hurt a man, shall pay
the expense of his cure.

76. Those who have hurt a domestic animal
(shall also pay the expense of his cure).

77. He who has stolen a cow, or a horse, or a
camel, or an elephant, shall have one hand, or one
foot, cut off;

32 VISHNU. V, 78.

78. He who has stolen a goat, or a sheep, (shall
have) one hand (cut off).

79. He who steals grain (of those sorts which
grow in the rainy season), shall pay eleven times its
value as a fine;

80. Likewise, he who steals grain (of those sorts,
which grow in winter and spring, such as rice and
barley).

81. A stealer of gold, silver, or clothes, at a
value of more than fifty MAashas, shall lose both
hands.

82. He who steals a less amount than that, shall
pay eleven times its value as a fine.

83. A stealer of thread, cotton, cow-dung, sugar,
sour milk, milk, butter-milk, grass, salt, clay, ashes,
birds, fish, clarified butter, oil, meat, honey, basket-
work, canes of bamboo, earthenware, or iron pots,
shall pay three times their value as a fine.

84. (The same fine is ordained for stealing)
dressed food.

85. For stealing flowers, green (grain), shrubs,
creepers, climbing plants or leaves, (he shall pay)
five Krsshmalas.

86. For stealing pot-herbs, roots, or fruits (the
same punishment is ordained).

87. He who steals gems, (shall pay) the highest
amercement.

88. He who steals anything not mentioned above,
(shall make good) its value (to the owner).

89. Thieves shall be compelled to restore all
stolen goods to the owners.

go. After that, they shall suffer the punishment
that has been ordained for them.

91. He who does not make way for one for

V, 104. ᾿ CRIMINAL AND CIVIL LAW. 33

whom way ought to be made, shall be fined twenty-
five K4rshapamas.

92. (The same fine is ordained) for omitting to
offer a seat to (a guest or others) to whom it ought
to be offered.

93. For neglecting to worship such as have a
claim to be worshipped, (the same fine is ordained);

94. Likewise, for neglecting to invite (at a Srad-
dha) a Braéhmaza, one’s neighbour ;

95. And for offering him no food, after having
invited him.

96. He who does not eat, though he has received
and accepted an invitation, shall give a gold Mé-
shaka as a fine;

97. And the double amount of food to his host.

98. He who insults a Brahmaza by offering him
uneatable food (such as excrements and the like, or
forbidden food, such as garlic, must pay) sixteen
Suvarmas (as a fine).

99. (If he insults him by offering him) such food
as would cause him to be degraded (were he to
taste it, he must pay) a hundred Suvarzas.

100. (If he offers him) spirituous liquor, he shall
be put to death.

τοι. If he insults a Kshatriya (in the same way),
he shall have to pay half of the above amercement ;

102. If he insults a Vaisya, half of that again ;

103. If he insults a Sddra, the first amercement.

104. If one who (being a member of the Kazdala
or some other low caste) must not be touched, inten-

93. Those persons ‘have a claim to be worshipped’ who are
worthy to receive the Madhuparka or honey-mixture. (Nand.) See
M. III, 119, 120; Y. I, 110; Apast. II, 4, 8, 5-9; Gaut.V, 27;
Weber, Ind. Stud. X, 125.

[1] D

24 VISHNU. V, τοῦ.

tionally defiles by his touch one who (as a member
of a twice-born caste) may be touched (by other
twice-born persons only), he shall be put to death.

105. If a woman in her courses (touches such a
person), she shall be lashed with a whip.

106. If one defiles the highway, or a garden, or
the water (by voiding excrements) near them (or in
any other way), he shall be fined a hundred Pamas;

107. And he must remove the filth.

108. If he demolishes a house, or a piece of
ground (a court-yard or the like), or a wall or the
like, he shall have to pay the second amercement ;

109. And he shall have it repaired (at his own
cost).

110. If he throws into another man’s house
(thorns, spells, or other) such things as might hurt
some one, he shall pay a hundred Pamas.

111. (The same punishment is ordained) for
falsely denying the possession of common property;

112. And for not delivering what has been sent
(for a god or for a Bréhmaza).

113. (The same punishment is) also (ordained) for
father and son, teacher (and pupil), sacrificer and
officiating priest, if one should forsake the other,
provided that he has not been expelled from caste.

114. And he must return to them (to the parents
and the rest).

115. (The same punishment is) also (ordained) for
hospitably entertaining a Sfdra or religious ascetic
at an oblation to the gods or to the manes;

116. And for following an unlawful occupation

115. According to Nand., the particle 4a indicates here, that the
- same punishment is ordained for him who visits a widow by his
own accord, as mentioned by Yagiiavalkya (II, 234).

V, 127. CRIMINAL AND CIVIL LAW. 35

(such as studying the Vedas without having been
initiated) ;

117. And for breaking open a house on which
(the king’s) seal is laid;

118. And for making an oath without having
been asked to do so (by the king or a judge);

119. And for depriving cattle of their virility.

120. The fine for the witnesses in a dispute
between father and son shall be ten Pamas.

121. For him who acts as surety for either of
the two parties in such a contest, the highest
amercement (is ordained).

122. (The same punishment is ordained) for
forging a balance, or a measure;

123. Also, for pronouncing them incorrect, al-
though they are correct. .

124. (The same punishment is) also (ordained)
for selling adulterated commodities ;

125. And for a company of merchants who pre-
vent the sale of a commodity (which happens to be
abroad) by selling it under its price.

126. (The same punishment is ordained) for
those (members of such a company) who sell (an
article belonging to the whole company for more
than it is worth) on their own account.

127. He who does not deliver to the purchaser a
commodity (sold), after its price has been paid to
him, shall be compelled to deliver it to him with
interest ;

117. Nand. considers the particle 4a to imply that the exchange
of sealed goods for others shall be punished in the same way. But
this assertion rests upon a false reading (samudraparivarta for
samudgaparivarta) of Y. II, 247, which passage Nand. quotes in
support of his view,

D2

26 VISHNU. V, 128.

128. And he shall be fined a hundred Pazas by
the king.

129. If there should be a loss upon a commodity
purchased, which the purchaser refuses to accept
(though it has been tendered to him), the loss shall
fall upon the purchaser.

130. He who sells a commodity on which the
king has laid an embargo, shall have it confiscated.

131. A ferry-man who takes a toll payable (for
commodities conveyed) by land shall be fined ten
Pazas. :

132. Likewise, a ferry-man, or an official at ἃ
toll-office, who takes a fare or toll from a student,
or VAnaprastha (hermit), or a Bhikshu (ascetic or
religious mendicant), or a pregnant woman, or one
about to visit a place of pilgrimage;

133. And he shall restore it to them.

134. Those who use false dice in gaming shall
lose one hand.

135. Those who resort to (other) fraudulent
practices in gaming shall lose two fingers (the
thumb and the index).

136. Cutpurses shall lose one hand.

137. Cattle being attacked, during day-time, by
wolves or other ferocious animals, and the keeper
not going (to repel the attack), the blame shall fall
upon him ;

138. And he shall make good to the owner the
value of the cattle that has perished.

139. If he milks a cow without permission, (he
shall pay) twenty-five K4rsh4pazas (as a fine).

131. The toll mentioned here is the duty on marketable com-
modities mentioned above, III, 29, 30. ( Nand.)

V, 154. CRIMINAL AND CIVIL LAW. 27

140. If a female buffalo damages grain, her
keeper shall be fined eight Mashas.

141. If she has been without a keeper, her owner
(shall pay that fine).

142. (For mischief done by) a horse, or a camel,
or an ass (the fine shall be the same).

143. (For damage done by) a cow, it shall be
half.

144. (For damage done by) a goat, or a sheep,
ες (it shall be) half of that again.

145. For cattle abiding (in the field), after having
eaten (grain), the fine shall be double.

146. And in every case the owner (of the field)
shall receive the value of the grain that has been
destroyed.

147. There is no offence if the damage has been
done near a highway, near a village, or (in a field
adjacent to) the common pasture-ground for cattle ;

148. Or (if it has been done) in an uninclosed
field ;

149. Or if the cattle did not abide long ;

150. Or if the damage has been done by bulls
that have been set at liberty, or by a cow shortly
after her calving.

151. He who commits members of the highest
(or Br&hmamza) caste to slavery, shall pay the
highest amercement.

152. An apostate from religious mendicity shall
become the king’s slave.

153. A hired workman who abandons his work
before the term has expired shall pay the whole
amount (of the stipulated wages) to his employer ;

154. And he shall pay a hundred Pazas to the
king.

“8 VISHNU. V, τε.

155. What has been destroyed through his want
of care, (he must make good) to the owner ;

156. Unless the damage have been caused by an
accident.

157. If an employer dismisses a workman (whom
he has hired) before the expiration of the term, he
shall pay him his entire wages ;

158. And (he shall pay) a hundred Pamzas to the
king ;

159. Unless the workman have been at fault.

160. He who, having promised his daughter to
one suitor, gives her in marriage to another, shall
be punished as a thief;

161. Unless the (first) suitor have a blemish.

162. The same (punishment is ordained for a
suitor) who abandons a faultless girl;

163. (And for a husband who forsakes) a (blame-
less) wife.

164. He who buys unawares in open market the
property of another man (from one not authorised
to sell it) is not to blame;

165. (But) the owner shall recover his property.

166. If he has bought it in secret and under
its price, the purchaser and the vendor shall be
punished as thieves.

167. He who embezzles goods belonging to a
corporation (of Brahmazas, and which have been
sent to them by the king or by private persons),
shall be banished.

168. He who violates their established rule
(shall) also (be banished).

169. He who retains a deposit shall restore the
commodity deposited to the owner, with interest.

170. The king shall punish him as a thief.

V, 181. CRIMINAL AND CIVIL LAW. 39

171. (The same punishment is ordained for him)
who claims as a deposit what he never deposited.

172, A destroyer of landmarks shall be compelled
to pay the highest amercement and to mark the
boundary anew with landmarks.

173. He who (knowingly) eats forbidden food
effecting loss of caste shall be banished.

174. He who sells forbidden food (such as spi-
rituous liquor and the like), or food which must not
be sold, and he who breaks an image of a ae shall
pay the highest amercement ;

175. Also, a physician who adopts a wrong
method of cure in the case of a patient of high rank
(such as a relative of the king’s);

176. The second amercement in the case of
another patient ;

177. The lowest amercement in the case of an
animal.

178. He who does not give what he has pro-
mised, shall be compelled to give it and to pay the
first amercement.

179. To a false witness his entire property shall
be confiscated.

180. (The same punishment is ordained) for a
judge who lives by bribes.

181. He who has mortgaged more than a bull’s
hide of land to one creditor, and without having
redeemed it mortgages it to another, shall be cor-
porally punished (by whipping or imprisonment).

171. According to Nand., the particle 4a indicates that those
who state the nature or amount of a deposit wrongly are also
intended here.

173. Thus according to Nand., who says expressly that the

causative form cannot here mean causing to eat, because the
punishment for the latter offence has been mentioned in Sfitra 98.-

40 VISHNU. V, 182.

182. If the quantity be less, he shall pay a fine of
sixteen Suvarmas.

183. That land, whether little or much, on the
produce of which one man can subsist for a year, is
called the quantity of a bull’s hide.

184. If a dispute should arise between two (credi-
tors) concerning (a field or other immovable pro-
perty) which has been mortgaged to both at the
same time, that mortgagee shall enjoy its produce
who holds it in his possession, without having
obtained it by force.

185. What has been possessed in order and with
a legitimate title (such as purchase, donation, and
the like), the possessor may keep; it can never be
taken from him.

186. Where (land or other) property has been
held in legitimate possession by the father (or
grandfather), the son’s right to it, after his death,
cannot be contested; for it has become his own by
force of possession.

187. If possession has been held of an estate by
three (successive) generations in due course, the
fourth in descent shall keep it as his property, even
without a written title.

188. He who kills (in his own defence a tiger or
other) animal with sharp nails and claws, or a (goat
or. other) horned animal (excepting cows), or a (boar
or other) animal with sharp teeth, or an assassin, or
an elephant, or a horse, or any other (ferocious
animal by whom he has been attacked), commits no
crime.

189. Any one may unhesitatingly slay a man
who attacks him with intent to murder him, whether
his spiritual teacher, young or old, or a Brahmaza,

V, 196. CRIMINAL AND CIVIL LAW. 41

or even (a Bréhmaza) versed in many branches of
sacred knowledge.

190. By killing an assassin who attempts to kill,
whether in public or in private, no crime is com-
mitted by the slayer: fury recoils upon fury.

191. Assassins should be known to be of seven
kinds: such as try to kill with the sword, or with
poison, or with fire, such as raise their hand in
order to pronounce a curse, such as recite a deadly
incantation from the Atharva-veda, such as raise
a false accusation which reaches the ears of the
king,

192. And such as have illicit intercourse with
another man’s wife. The same designation is given
to other (evil-doers) who deprive others of their
worldly fame or of their wealth, or who destroy
religious merit (by ruining pools, or other such acts),
or property (such as houses or fields).

193. Thus I have declared to thee fully, O Earth,
the criminal laws, enumerating at full length the
punishments ordained for all sorts of offences.

194. Let the king dictate due punishments for
other offences also, after having ascertained the
class and the age (of the criminal) and the amount
(of the damage done or sum claimed), and after
having consulted the Brahmamas (his advisers).

195. That detestable judge who dismisses with-
out punishment such as deserve it, and punishes
such as deserve it not, shall incur twice as heavy
a penalty as the criminal himself.

196. A king in whose dominion there exists
neither thief, nor adulterer, nor calumniator, nor
robber, nor murderer, attains the world of Indra.

42 VISIINU. VI, 1.

VI.

1. A creditor shall receive his principal back from
his debtor exactly as he had lent it to him.

2. (As regards the interest to be paid), he shall
take in the direct order of the castes two, three,
four, or five in the hundred by the month (if no
pledge has been given).

3. Or let debtors of any caste pay as much
interest as has been promised by themselves.

4. After the lapse of one year let them pay
interest according to the above rule, even though
it have not been agreed on.

5. By the use of a pledge (to be kept only)
interest is forfeited.

VI. 2. M. VIII, 142; Y. II, 37. — 1, 2. Colebrooke, Dig. I, 2,
XXXI.— 3. M-VIII, 157; Y. II, 38.— 4. Colebrooke, Dig. I, 2,
LIT. — 5. M.VIII, 143; Y. II, 59; Gaut. XII, 32; Colebrooke,
Dig. I, 2, LXXVIII.— 6. Y. II, 59; Colebrooke, Dig. I, 3,
LXXXII. — 7. M.VIII, 151; Gaut. XII, 31; Colebrooke, Dig. I,
3, CX. — 8. Colebrooke loc. cit. — 9. Colebrooke, Dig. I, 3,
CVII. — το. Y. Ii, 44; Colebrooke, Dig. I, 2, LXXVIL. — 11-
15. M.VIII, 151; Y. H, 39; Gaut. XII, 36; Colebrooke, Dig.
I, 2, LXIV. — τό, 17. Colebrooke, Dig. I, 2, LXX. — 18, 19.
M.VIII, 50, 176; Y. 11, 40; Colebrooke, Dig. I, 6, CCLII. —
20, 21. M. VIII, 139; Y. II, 42; Colebrooke, Dig. I, 6,
CCLXXVII. — 22. Y. II, 20. — 24, 25. Y. 11, 94; Colebrooke,
Dig. I, 6, CCLXXXIIL — 26. Y. II, 93; Colebrooke, Dig. I, 6,
CCLXXXVI. — 27. Y. II, 50; Colebrooke, Dig. I, 5, CLXVIII.
— 28. Colebrooke, Dig. I, 5, CLXVIII. — 29. Gaut. XII, 40. — 29,
30. Y. II, 51; Colebrooke, Dig. I, 5, CCXX. — 31-33. Y. II, 46;
Colebrooke, Dig. I, 5, CCVIII. — 34-36. M.VIII, 166; Y. II, 45.
— 38, 39. M.VIII, 166, 167; Y. II, 45; Colebrooke, Dig, I, 5,
CXCII. — 41. M.VIII, 158, 160; Y. II, 53; Colebrooke, Dig.
I, 4, CXLIV. — 42, 43. Y. IIL, 55, 56; Colebrooke, Dig. I, 4, CLVI,
CLXI.

1, 2. Colebrooke loc. cit. seems to have translated a different
reading.

er ee nm ne

VI, 16. LAW OF DEBT. 43

6. The creditor must make good the loss of a
pledge, unless it was caused by fate or by the
king.

7. (The pledge must) also (be restored to the
debtor) when the interest has reached its maximum
amount (on becoming equal to the principal, and has
all been paid).

8. But he must not restore an immovable pledge
without special agreement (till the principal itself
has been paid).

9. That immovable property which has been
delivered, restorable when the sum borrowed is
made good, (the creditor) must restore when the
sum borrowed has been made good.

10. Property lent bears no further interest after
it has been tendered, but refused by the creditor.

11. On gold the interest shall rise no higher than
to make the debt double;

12. On grain, (no higher than to make it) three-
fold ;

13. On cloth, (no higher than to make it) four-
fold ; ;

14. On liquids, (no higher than to make it) eight-
fold ;

15. Of female slaves and cattle, the offspring
(shall be taken as interest).

16. On substances from which spirituous liquor

7. Colebrooke loc. cit. connects this Sfitra with the next. My
rendering rests on Nand.’s interpretation.

8. Nand. cites as an instance of an agreement of this kind one
made in the following form, ‘ You shall have the enjoyment of this
or that mango grove as long as interest on the principal lent to
me has not ceased to accrue.’

44 VISHNU. VI, 17.

is extracted, on cotton, thread, leather, weapons,
bricks, and charcoal, the interest is unlimited.

17. On such objects as have not been mentioned
it may be double.

18. A creditor recovering the sum lent by any
(lawful) means shall not be reproved by the king.

19. If the debtor, so forced to discharge the debt,
complains to the king, he shall be fined in an
equal sum.

20. If a creditor sues before the king and fully
proves his demand, the debtor shall pay as a fine to
the king a tenth part of the sum proved ;

21. And the creditor, having received the sum
due, shall pay a twentieth part of it.

22. If the whole demand has been contested by
the debtor, and even a part of it only has been
proved against him, he must pay the whole.

23. There are three means of proof in case of a
demand having been contested, viz. a writing, wit-
nesses, and proof by ordeal.

24. A debt contracted before witnesses should
be discharged in the presence of witnesses.

25. A written contract having been fulfilled, the
writing should be torn.

26. Part only being paid, and the writing not
being at hand, let the creditor give an acquittance.

27. If he who contracted the debt should die, or

17. Nand. infers from a passage of Katyayana that this rule
tefers to gems, pearls, coral, gold, silver, cotton, silk, and wool.

18. The ‘lawful means’ are mediation of friends and the four
other modes of compelling payment of an unliquidated demand.
(Nand.) See M.VIII, 49.

22. ‘The particle api indicates that he must pay a fine to the
king besides, as ordained by Yagfiavalkya II, 11.’ (Nand.)

VI, 39. LAW OF DEBT. 45

become a religious ascetic, or remain abroad for
twenty years, that debt shall be discharged by his
sons or grandsons ;

28. But not by remoter descendants against their
will.

29. He who takes the assets of a man, leaving
or not leaving male issue, must pay the sum due
(by him) ;

30. And (so must) he who has the care of the
widow left by one who had no assets.

31. A woman (shall) not (be compelled to pay)
the debt of her husband or son;

32. Nor the husband or son (to pay) the debt of
a woman (who is his wife or mother);

33. Nor a father to pay the debt of his son.

34. A debt contracted by parceners shall be paid
by any one of them who is present.

35. And so shall the debt of the father (be paid)
by (any one of) the brothers (or of their sons)
before partition.

36. But after partition they shall severally pay
according to their shares of the inheritance.

37. A debt contracted by the wife of a herdsman,
distiller of spirits, public dancer, washer, or hunter
shall be discharged by the husband (because he is
supported by his wife).

38. (A debt of which payment has been pre-
viously) promised must be paid by the house-
holder ;

39. And (so must he pay that debt) which was

38, 39. Regarding these two Sftras see Jolly, Indisches Schuld-
recht, in the Transactions of the Royal Bavarian Academy of
Sciences, 1877, p. 309, note.

46 VISHNU. VI, 40.

contracted by any person for the behoof of the
family.

40. He who on receiving the whole amount of a
loan, promises to repay the principal on the fol-
lowing day (or some other date near at hand), but
from covetousness does not repay it, shall give
interest for it.

41. Suretiship is ordained for appearance, for
honesty, and for payment; the first two (sureties,
and not their sons), must pay the debt on failure of
their engagements, but even the sons of the last
(may be, compelled to pay it).

42. When there are several sureties (jointly
bound), they shall pay their proportionate shares of
the debt; but when they are bound severally, the
payment shall be made (by any of them), as the
creditor pleases.

43. If the surety, being harassed by the creditor,
discharges the debt, the debtor shall pay twice as
much to the surety.

VII.

1. Documents are of three kinds:

2. Attested by the king, or by (other) witnesses,
or unattested.

3. A document is (said to be) attested by the
king when it has been executed (in a court of judi-
cature), on the king ordering it, by a scribe, his

42. In the first case the agreement is made in the following form,
‘I shall pay so and so much to you, in the way agreed on.’ In the
second case the sum is not divided between the sureties, and each
of them liable for the whole debt therefore. (Nand.)

VII. 4. Y. II, 84-88. — 5-7. Y. II, 89. — 6. M.VIII, 168. —
12. Y. II, 92.

VI, 12. WRITINGS. 47

servant, and has been signed by his chief judge,
with his own hand.

4. It is (said to be) attested by witnesses when,
having been written anywhere, and by any one, it is
signed by witnesses in their own hands.

5. It is (said to be) unattested when it has been
written (by the party himself) with his own hand.

6. Such a document, if it has been caused to be
written by force, makes no evidence.

7. Neither does any fraudulent document (make
evidence) ;

8. Nor a document (which), though attested, (is
vitiated) by the signature of a witness bribed (by
one party) or of bad character ;

9. Nor one written by a scribe of the same
description ;

10. Nor one executed by a woman, or a child, or
a dependant person, or one intoxicated or insane, or
one in danger or in bodily fear.

11. (That instrument is termed) proof which is
not adverse to peculiar local usages, which defines
clearly the nature of the pledge given’, and, is free
from confusion in the arrangement of the subject
matter and (in the succession of) the syllables.

12. If the authenticity of a document is contested,
it should be ascertained by (comparing with it other)

ἡ. According to Nand., the particle 4a is used here in order to
include documents that have been executed by a person intoxi-
cated, by one under duress, by a female, by a child, by force, and
by intimidation (see Narada IV, 61). Most of these categories are,
however, mentioned in Sfitra ro.

11.1 I have translated the reading vyaktadhividhilakshazam, which,
though not occurring in the text of any MS., is mentioned by
Nand., and is found in an identical passage of the Institutes of
Nérada (see Narada IV, 60, and Appendix, p. 123).

48 VISHNU. VII, 13. -

letters or signs (such as the flourish denoting the
word Sri and the like) or documents executed by
the same man, by (enquiring into) the probabilities
of the case, and by (finding out such writings as
show) a mode of writing similar (to that contained
in the disputed document).

13. Should the debtor, or creditor, or witness, or
scribe be dead, the authenticity of the document
has to be ascertained by (comparing with it other)
specimens of their handwriting.

VIII.

1. Now follow (the laws regarding) witnesses.

2. The king cannot be (made a witness); nor a
learned Bréhmaza ; nor an ascetic; nor a gamester ;
nor a thief; nor a person not his own master; nor a
woman; nor a child; nor a perpetrator of the acts
called sahasa! (violence); nor one over-aged (or more
than eighty years old); nor one intoxicated or
insane; nor a man of bad fame; nor an outcast;

VIII. 2, 3,5. M.VIII, 64-67; Y. II, 70, 71. — 4, 5. Gaut.
XIU, 5. — 6. M.VIII, 72; Y. Π, 72; Gaut. XIII, 9.— 8. M.
VIII, 62, 63; Y. Il, 68, 69; Apast. II, 11, 29, 7; Gaut. XIII, 2.
—9.M. VIII, 77; Y. II, 72. — το, 11. Y. II, 17. — 14. M. VIII,
81; Apast. II, τι, 29, 10; Gaut. XIII, 7.— 15, 16. M.VIII,
104-106; Y. II, 83. — 15. Gaut. XIII, 24.— 18. M. VIII, 25,
26; Y. II, 13-15.— 19. M.VIII, 87; Y. II, 73; Apast. II, 11,
29, ἢ; Gaut. XIII, 12. — 20-23. M.VIII, 88. — 24-26. M.VIII,
89, 90; Y. Il, 73-75. — 37. M.VIII, 107; Y. II, 77; Gaut.
XIII, 6. — 38. Y. 11, 79. --- 39. M.VII, 73; Y. 11, 78. — 40.
M. VIII, 117.

2. } There are three kinds of sfhasa. (Nand.) They are, in the
enumeration of Narada, 1. spoiling fruits or the like; 2. injuring
more valuable articles ; 3. offences directed against the life of a
human being, and approaching another man’s wife. See Narada
XIV, 4-6.

ΥΠΙ,1ι. WITNESSES. 49

nor one tormented by hunger or thirst; nor one
oppressed by a (sudden) calamity (such as the
death of his father or the like), or wholly absorbed
in evil passions ;

3. Nor an enemy or a friend; nor one interested
in the subject matter; nor one who does forbidden
acts; nor one formerly perjured; nor an attendant;

4. Nor one who, without having been appointed,
comes and offers his evidence ;

5. Nor can one man alone be made a witness.

.6. In cases of theft, of violence, of abuse and
assault, and of adultery the competence of witnesses
must not be examined too strictly.

7. Now (those who are fit to be) witnesses (shall
be enumerated) :

8. Descendants of a noble race, who are virtuous
and wealthy, sacrificers, zealous in the practice of
religious austerities, having male issue, well versed
in the holy law, studious, veracious, acquainted with
the three Vedas, and aged (shall be witnesses).

9. If he is endowed with the qualities just men-
tioned, one man alone can also be made a witness.

10. In a dispute between two litigants, the wit-
nesses of that party have to be examined from which
the plaint has proceeded.

11. Where the claim has been refuted as not
agreeing with the facts (as e.g. the sum claimed

5. According to Nand., who argues from a passage of Narada
(5, 37), the use of the particle 4a implies here, that two witnesses
are also not sufficient. But the MSS. of Narada exhibit a different
reading of the passage in question, which reading is supported by
the Viramitrodaya.

8. The particle 4a is used here, according to Nand., who argues
from a passage of Yagiiavalkya (II, 68), in order to include liberality
among the qualities required in a witness.

[1 Ἑ

50 VISHNU. VIII, 12.

having been repaid by the debtor), there the wit-
nesses of the defendant have to be examined as
well.

12. An appointed witness having died or gone
abroad, those who have heard his deposition may
give evidence.

13. (The evidence of) witnesses is (of two kinds):
either of what was seen, or of what was heard.

14. Witnesses are free from blame if they give
true evidence.

15. Whenever the death of a member of any of
the four castes (would be occasioned by true evi-
dence, they are free from blame) if they give false
evidence.

16. In order to expiate the sin thus committed,
(such a witness), if he belongs to a twice-born caste,
must pour an oblation in the fire, consecrating it
with the texts called Kashm4zat.

17. If he is a Sidra, he must feed ten cows for
one day.

18. A false witness may be known by his altered
looks, by his countenance changing colour, and by
his talk wandering from the subject.

19. Let the judge summon the witnesses, at the
time of sunrise, and examine them after having
bound them by an oath.

20. A Brahmaza he must address thus, ‘ Declare.’

21. A Kshatriya he must address thus, ‘ Declare
the truth.’

16. Vagasan. Samh. XX, 14-16, or Taitt. Arany. X, 3-5. Nand.
considers the term Kfishm4zdt to be used in a general sense here,
80 as to include all the other texts mentioned in an analogous
passage of Manu (VIII, 106).

VIII, 36. WITNESSES. SI

22. A Vaisya he must address thus, ‘ Thy kine,
grain, and gold (shall yield thee no fruit, if thou
wert to give false evidence).’

23. A Sddra he must address thus, ‘Thou shalt
have to atone for all (possible) heavy crimes (if thou
wert to give false evidence).’

24. Let him exhort the witnesses (with the fol-
lowing speeches) :

25. ‘Whatever places (of torture) await (the
killer of a Brahmava and other) great criminals and
(the killer of a cow and other) minor offenders,
those places of abode are ordained for a witness
who gives false evidence ; .

26. ‘And the fruit of every virtuous act he has
done, from the day of his birth to his dying day,
shall be lost to him.

27. ‘Truth makes the sun spread his rays.

28. ‘Truth makes the moon shine.

29. ‘ Truth makes the wind blow.

30. ‘Truth makes the earth bear (all that is
upon it).

31. ‘Truth makes waters flow.

32. ‘Truth makes the fire burn.

33. ‘The atmosphere exists through truth.

34. ‘So do the gods.

35. ‘And so do the offerings.

36. ‘If veracity and a thousand horse-sacrifices

22, 23. Nand.’s interpretation of these two Sfitras, which has
been followed above, does not agree with Kullfika’s, of M. VIII, 88.
But in another passage of Manu (VIII, 113), where the same terms
recur, he interprets them like Nand.

36. This Sloka is also found in the Mahabhfrata I, 3095 &c.,
in the Markadeya-puraza VIII, 42, in the Hitopadesa IV, 129,
and, in a somewhat modified form, in the RamAyana II, 61, 10.
See Béhtlingk, Ind. Spriiche, 731 &c.

E 2

52 VISHNU. VIII, 37.

are weighed against each other, (it is found that)
truth ranks even higher than a thousand horse-
sacrifices.

37. ‘Those who, though acquainted with the facts,
and appointed to give evidence, stand mute, are
equally criminal with, and deserve the same punish-
ment as, false witnesses.’ (After having addressed
them) thus, let the king examine the witnesses in
the order of their castes.

38. That plaintiff whose statement the witnesses
declare to be true, shall win his suit; but he whose
statement they declare to be wrong, shall certainly
lose it.

39. If there is contradictory evidence, let the
king decide by the plurality of witnesses; if equality
in number, by superiority in virtue; if parity in
virtue, by the evidence of the best among the
twice-born.

40. Whenever a perjured witness has given false
evidence in a suit, (the king) must reverse the
judgment; and whatever has been done, must be
considered as undone.

IX.

1. Now follows (the rule regarding) the per-
formance of ordeals.

39. Nand. takes the term dvigottama, ‘the best among the
twice-born,’ as an equivalent for ‘Braéhmamas.’ Kullika (on M.
VIII, 73) refers it to ‘twice-born men, who are particularly active
in the discharge of their religious duties.’

IX. 2. Y.II, 96, 99. — 14. M.VIII, 114, 118; Y.II, 95. —20-22.
Y. II, 95, 96, 99. — 23. Y. 11, 98. — 33. Y. II, 97. The whole
section on ordeals (IX—XIV) agrees very closely with the corre-
sponding section of the Institutes of Narada (5, 107-9, 8).

ΙΧ, 13. ORDEALS. 53

2. In cases of a criminal action directed against
the king, or of violence! (they may be administered)
indiscriminately.

3. In cases of (denial of) a deposit or of (alleged)
theft or robbery they must be administered each
according to the value (of the property claimed).

4. In all such cases the value (of the object
claimed) must be estimated in gold.

5. Now if its value amounts to less than one
Kvishuala, a SQdra must be made to swear by a
blade of Dfrva grass, (which he must hold in his
hand) ;

6. If it amounts to less than two K7zshaalas, by
a blade of Tila;

7. If it amounts to less than three Kyvzshmalas,
by a blade of silver;

8. If it amounts to less than four Kvzshaalas, by
a blade of gold;

9. If it amounts to less than five Kvshaalas, by
a lump of earth taken from a furrow ;

10. If it amounts to less than half a Suvarza, a
Stidra must be made to undergo the ordeal by
sacred libation ;

11. If it exceeds that amount, (the judge must
administer to him) any one of the (other) ordeals,
viz. the ordeal by the balance, by fire, by water, or
by poison, considering duly (the season, &c.)

12. If the amount (of the matter in contest) is
twice as high (as in each of the last-mentioned
cases), a Vaisya must (in each case) undergo that
ordeal which has (just) been ordained (for a Sddra);

13. A Kshatriya (must undergo the same or-
deals), if the amount is thrice as high;

2. 1 See VIII, 2, note.

54 VISHNU. IX, 14.

14. A Brahmama, if it is four times as high. He
is, however, not subject to the ordeal by sacred
libation.

15. No judge must administer the (ordeal by)
sacred libation to a Brahmaaa ;

16. Except if it be done as a preliminary proof
of his dealing fairly in some future transaction.

17. Instead of (administering the ordeal by)
sacred libation to a Brahmaza (in suits regarding
an object, the value of which amounts to less than
two Suvarmas), let the judge cause him to swear’by
a lump of earth taken from a furrow.

18. To one formerly convicted of a crime (or of
perjury) he must administer one of the ordeals, even
though the matter in contest be ever so trifling.

19. But to one who is known (and esteemed)
among honest men and virtuous, he must not (admi-
nister any ordeal), even though the matter in contest
be ever so important.

20. The claimant must declare his willingness to
pay the fine (which is due in case of his being
defeated) ;

21. And the defendant must go through the
ordeal.

22. In cases of a criminal action directed against
the king, or of violence (an ordeal may be ad-
ministered) even without (the claimant) promising
to pay the fine (due in case of defeat in ordinary
suits).

23. To women, Brahmazas, persons deficient in
an organ of sense, infirm (old) men, and sick persons,
the (ordeal by the) balance must be administered. ©

24. But it must not be administered to them
while a wind is blowing.

Χ,τ. ORDEALS. 55

25. The (ordeal by) fire must not be adminis-
tered to lepers, to infirm persons, or ἴο black-
smiths ;

26. Nor must it ever be administered in autumn
or summer.

27. The (ordeal by) poison must not be adminis-
tered to lepers, bilious persons, or Brahmamas ;

28. Nor during the rainy season.

29. The (ordeal by) water must not be adminis-
tered to persons afflicted with phlegm or (another)
illness, to the timid, to the asthmatic, nor to those
who gain their subsistence from water (such as
fishermen and the like) ;

30. Nor during (the two cold seasons) Hemanta
and Sisira (or from middle of November to middle
of March) ;

31. The (ordeal by) sacred libation must not be
administered to atheists ;

32. Nor when the country is afflicted with disease
or pestilence.

33. Let the judge summon the defendant at the
time of sunrise, after having fasted on the previous
day and bathed in his clothes, and make him go
through all the ordeals in the presence of (images of)
the gods and of the (assessors and other) Brahmamas.

X

1. Now follows the (rule regarding the ordeal by)
balance.

29. Nand. infers from a text of Narada (not found in his Insti-
tutes), that the plural is made use of in this Sfitra in order to
include women, children, sickly, old, and feeble persons.

32. According to Nand., the particle 4a is used here in order to
include fire, wind, grasshoppers, and other plagues.

X. 5, 6. Y. II, 100.

56 VISHNU. X, 2.

2. The transverse beam, by which the balance
is to be suspended, should be fastened upon two
posts, four Hastas above the ground (each), and
should be made two Hastas long.

3. The beam of the balance should be made of
strong wood (such as that of the Khadira or Tin-
duka trees), five Hastas long, and the two scales
must be suspended on both sides of it, (and the
whole suspended upon the transverse beam by
means of an iron hook).

4. Aman out of the guild of goldsmiths, or of
braziers, should make it equal on both sides.

5. Into the one scale the person (who is to be
tried by this ordeal) should be placed, and a stone
(or earth or bricks) or some other (equivalent) of
the same weight into the other.

6. The equivalent and the man having been
made equal in weight and (the position of the
scales) well marked, the man should be caused to
descend from the balance.

2. One Hasta, ‘cubit,’ the modern ‘hath, equals two Vitasti,
‘spans, and 24 Angulas, ‘ digits,’ the modern Angul. See Prinsep,
Useful Tables, p. 122.

3. See the plate of balance, according to the statements of Indian
legislators, in Professor Stenzler’s Essay, ‘ Uber die ind. Gottes-
urtheile,’ Journal of the German Oriental Society, IX.

4. Nand. infers from the use of the plural number and from a
passage of Pitamaha and Narada (see the Institutes of the latter, 5,
122), that merchants may also be appointed for this purpose.

6. Nand. refers the term suéihnitau krztva to the man and to
the equivalent, both having to be marked ‘with the king’s seal or
in some other way, in order that no one may suspect the weight of
the equivalent or of the man to have been increased or lessened
by the addition or removal of other objects, or of clothes, orna-
ments, and the like.’ ‘Others’ explain the term in the way in
which it has been rendered above.

ΧΙ, 3. ORDEALS. 57

7. Next (the judge) should adjure by (the fol-
lowing) imprecations the balance

8. And the person appointed to look after the
weighing :

9. ‘Those places of torture which have been
prepared for the murderer of a Brahmaza, or for
a false witness, the same places are ordained for a
person appointed to look after the weighing, who
acts fraudulently in his office.

το. ‘Thou, O balance (dha¢a), art called by the
same name as holy law (dharma); thou, O balance,
knowest what mortals do not comprehend.

11. ‘This man, being arraigned in a cause, is
weighed upon thee. Therefore mayest thou deliver
him lawfully from this perplexity.’

12. Thereupon the judge should have him placed
into the one scale again. If he rises in it, he is
freed from the charge according to law.

13. In case of the strings bursting, or of the
splitting of the transverse beam, the man should be
placed in the scale once more. Thus the facts will
be ascertained positively, and a just sentence be the
result.

ΧΙ.

1. Now follows the (rule regarding the ordeal by)
fire.

2. He must make seven circles, sixteen Angulas?
in breadth each, the intervals being of the same
breadth.

3. Thereupon he must place seven leaves of the

XI. 2-9. Y. II, 103, rog—107.— 11. Y. II, 104.
2. 'See X, 2, note.
3. Nand. takes the term tatas, ‘thereupon,’ to imply that he

58 VISHNU. XI, 4.

holy fig-tree into the hands of the person (about to
perform the ordeal), who must turn his face towards
the east and stretch out both arms.

4. Those (leaves) and his hands he must bind
together with a thread.

5. Then he must place into his hands a ball
made of iron, red-hot, fifty Palas in weight, and
smooth.

6. Having received this, the person must proceed
through the (seven) circles, without either walking
at a very hurried pace, or lingering on his way.

7. Finally, after having passed the seventh
circle, he must put down the ball upon the
ground.

8. That man whose hands are burnt ever so
little, shall be deemed guilty; but if he remains
wholly unburnt, he is freed from the charge.

9. If he lets the ball drop from fear, or if there
exists a doubt as to whether he is burnt or not, let
him take the ball once more, because the proof has
not been decided.

10. At the beginning (of the whole ceremony)
the judge shall cause the person to rub some rice in
his hands, and shall mark (with red sap, or the like,
the already existing scars, eruptions of the skin, &c.,
which will thus have become visible). Then the
judge, after having addressed the iron ball (with the
following prayer), shall place it in his hands:
must previously examine the hands of the person about to perform
the ordeal and mark existing scars or eruptions of the skin, as
prescribed in Sftra ro.

4. The particle 4a implies, according to Nand., that he must
further place seven Samf leaves, unbroken grains, Dfrva leaves,

and grain smeared with sour milk upon his hands, as ordained in
a passage of Pitaémaha,

XII, 7. ORDEALS. 59

11. ‘Thou, O fire, dwellest in the interior of all
creatures, like a witness. O fire, thou knowest
what mortals do not comprehend.

12. ‘This man being arraigned in a cause, de-
sires to be cleared from guilt. Therefore mayest
thou deliver him lawfully from this perplexity.’

XII.

. Now follows the (rule regarding the ordeal by)
water

(The defendant must enter) water which is
me from mud, aquatic plants, (crabs and other)
vicious animals, (porpoises or other) large rapacious
animals living in water, fish, leeches, and other
(animals or plants).

3. The water having been addressed with the
Mantras (mentioned hereafter), he must enter it,
seizing the knees of another man, who must be
free from friendship or hatred, and must dive into
the water up to his navel.

4. At the same time another man must discharge
an arrow from a bow, which must neither be too
strong nor too weak.

5. That arrow must be fetched quickly by
another man.

6. He who is not seen above the water in the
mean time is proclaimed innocent. But in the
contrary case he is (declared) guilty, even though
one limb of his only has become visible.

7. ‘Thou, O water, dwellest in the interior of all
creatures, like a witness. O water, thou knowest
what mortals do not comprehend.

XII. 3-6, Y. II, 1 08, 109.

60 VISHNU. XII, 8.

8. ‘This man being arraigned in a cause, desires
to be cleared from guilt. Therefore mayest thou
deliver him lawfully from this perplexity.’

XIII.

1. Now follows the (rule regarding the ordeal by)
poison.

2. All (other) sorts of poison must be avoided
(in administering this ordeal), .

3. Except poison from the Svznga tree, which
grows on the Himalayas.

4. (Of that) the judge must give seven grains,
mixed with clarified butter, to the defendant (while
reciting the prayer hereafter mentioned).

5. If the poison is digested easily, without violent
symptoms, he shall recognise him as innocent, and
dismiss him at the end of the day.

6. ‘On account of thy venomous and dangerous
nature thou art destruction to all living creatures ;
thou, O poison, knowest what mortals do not
comprehend.

7. ‘This man being arraigned in a cause, desires
to be cleared from guilt. Therefore mayest thou.
deliver him lawfully from this perplexity.’

XIV.

1. Now follows the (rule regarding the ordeal
by) sacred libation.

2. Having invoked terrible deities (such as
Durga, the Adityas or others, the defendant) must
drink three handfuls of water in which (images of)
those deities have been bathed,

XIII. 3, 5-7. Y. II, rro, 11.
SIV. 2, 4, 5. Y. 11,112, 113,

ΧΥ, 3. ORDEALS., 61

3. Uttering at the same time the words, ‘I have
not done this, with his face turned towards the
deity (in question).

4. He to whom (any calamity) happens within a
fortnight or three weeks (such as an illness, or fire,
or the death of a relative, or a heavy visitation by
the king),

5. Should be known to be guilty; otherwise (if
nothing adverse happens to him), he is freed from
the charge. A just king should honour (with pre-
sents of clothes, ornaments, &c.) one who has
cleared himself from guilt by an ordeal.

XV.

1. Now there are twelve kinds of sons.

2. The first is the son of the body, viz. he who
is begotten (by the husband) himself on his own
lawfully wedded wife.

3. The second is the son begotten on a wife, viz.
one begotten by a kinsman allied by funeral obla-
tions, or! by a member of the highest caste, on an
appointed (wife or widow).

XV. 1-29. M. IX, 127, 136, 158-181; Y. II, 127-132; Gaut.
XXVIII, 18, 19, 32, 33; Colebrooke, Dig. V, 4, CLXXXV; V, 4,
CCXXV. — 28-30. Colebrooke, Dig. V, 4, CCXCIX. — 30. M.
IX, 163. — 31. Colebrooke, Dig. V, 3, CXXI. — 32-34. M. IX,
201-203 ; Y. II, 140, 141; Gaut. XXVIII, 43, 44. — 32. Apast.
II, 6, 14, 1. — 34-38. Colebrooke, Dig. V, 5, CCCXXVII. — 40.
M. IX, 180; Y. II, 132.— 41, 42. M. IX, 182, 183. — 44. M.
IX, 138; Colebrooke, Dig. V, 4, CCCII. — 45-47. M. IX, 106,
137, 139. Of Chapters XV and XVII an excellent translation has
been published by Dr. Buhler in the Bombay Digest (I, ? 338-343).
I have followed him literally almost throughout.

3. ‘Ihave translated the reading votpaditaz, which was no doubt

62 VISHNU. : XV, 4.

4. The third is the son of an appointed daughter.

5. She is called an appointed daughter, who is
given away by her father with the words, ‘The son
whom she bears be mine.’

6. A damsel who has no brother is also (in every
case considered) an appointed daughter, though she
has not been given away according to the rule of
an appointed daughter.

7. The son of a twice-married woman is the
fourth.

8. She who, being still a virgin, is married for
the second time is called twice married (punarbhd).

9. She also is called twice married (punarbhd)
who, though not legally married more than once,
has lived with another man before her lawful
marriage.

the reading of Nandapamdita, as he paraphrases the whole clause
as follows, ‘ begotten by an elder or younger brother of the hus-
band ; on failure of such, by a kinsman allied by funeral oblations ;
on failure of him, by one belonging to the same gotra (race) as the
husband ; on failure of him, by one descended from the same Ashi
ancestors as he; on failure of him, by a member of the
highest caste, i.e.a Brdhmama.’ The above reading is also found
in the London MS. of the text and in the two Calcutta editions.
Dr. Bithler’s MS., in which Nand.’s Commentary on this chapter is
wanting, has fotpAdita, and he translates accordingly, ‘begotten by
a kinsman ..., who belongs to the highest caste.’ The same
reading is found in a quotation contained in Gagannatha and Cole-
brooke’s Dig. loc. cit. (I quote from a very good though frag-
mentary Bengali MS. in my possession), where, however, this
clause runs as follows, niyuktayam savarnena.kotpaditaA, ‘ begotten
by a man of equal class on a widow duly appointed,’ Colebrooke.
The other Smritis do not speak of the appointment of others than
kinsmen to beget a son on a widow, or wife of a eunuch, &c.,
unless YAgfiavalkya’s words (II, 128) sagotrenetarena va, ‘by a
Sagotra or by another,’ may be rendered, contrary to Vigfiane-
svara’s interpretation, by ‘a kinsman or one who is no kinsman.’

XV, 27. INHERITANCE, 63

-10. The son of an unmarried damsel is the

fifth.

11. (He is called so who is) born by an un-
married daughter in the house of her father.

12, And he belongs to the man who (afterwards)
marries the mother.

13. The son who is secretly born in the house
is the sixth.

14. He belongs to him in whose bed he is born.

15. The son received with a bride is the seventh.

16. He (is called so who) is the son of a woman
married while she was pregnant.

17. ‘And he belongs to the husband (of the preg-
nant bride).

18. The adopted son (dattaka) is the eighth.

19. And he belongs to him to whom he is given
by his mother or father.

20. The son bought is the ninth.

21. And he belongs to him by whom he is
bought.

22. The son self-given is the tenth.

23. And he belongs to him to whom he gave
himself.

24. The son cast away is the eleventh.

25. (He is called so) who was forsaken by his
father or mother (or by both). .

26. And he belongs to him by whom he is
received.

27. The son born by any woman whomsoever?
is the twelfth.

27. } Yatra kvakanotpAdita, ‘born wherever,’ means, according to
Nand., ‘ begotten anyhow, but otherwise than the above-mentioned
sons, upon a woman, whether one’s own wife, or another man’s
wife, whether equal in caste or not, whether legally married to the

64 VISHNU. XV, 28.

28. Amongst these (sons) each preceding one
is preferable (to the one next in order).

29. And he takes the inheritance (before the
next in order).

30. And let him maintain the rest.

31. He should marry unmarried (sisters) in a
manner correspondent with the amount of his
property.

32. Outcasts, eunuchs, persons incurably dis-
eased, or deficient (in organs of sense or actions,
such as blind, deaf, dumb, or insane persons, or
lepers) do not receive a share.

33. They should be maintained by those who
take the inheritance.

34. And their legitimate sons receive a share.

35. But not the children of an outcast ;

36. Provided they were born after (the commis-
sion of) the act on account of which the parents
were outcasted.

37. Neither do children begotten (by husbands of

begetter or not, whether still a virgin or not, &c. But he adds
a very lengthy discussion, the upshot of which is, that the term
yatra kvakanotpadita is applicable to adopted sons only, who, al-
though they are considered as the sons of the adopter, or of the
legitimate husband of the woman, upon whom they were begotten
by another, may also become heirs to the begetter, in case he has
no other son. ‘Or this term refers to the son of a Sadra concu-
bine, whom Manu calls Parasava’ (M. IX, 178). The latter
interpretation agrees with the one proposed by Dr. Biihler, who
identifies the yatra kvakanotpadita with the ‘ Nishada and Parasava
of other lawyers,’ especially of Baudhayana (II, 2, 22), and with
the view taken by Gagannatha, who thinks that the Saudra (son of
a Sfidra woman) is meant. Ὁ

32. ‘The particle tu, “ but,” indicates that those who have entered
the order of ascetics must also be understood here.’ (Nand.)

34. ‘The particle 4a indicates that sons begotten on their wives
(Kshetragas) shall also receive a share.’ (Nand.)

XV, 41. INHERITANCE, 65.

an inferior caste) on women of a higher caste
receive a share.

38. Their sons do not even receive a share of
the wealth of their paternal grandfathers.

39. They should be supported by the heirs.

40. And he who inherits the wealth, presents the
funeral oblation (to the deceased).

41. Amongst wives of one husband also the son
of one is the son of all (and must present funeral
oblations to them after their death).

42. Likewise, amongst brothers begotten by one
(father, the son of one is the son of all, and must
present funeral oblations to them all).

43. Let a son present the funeral oblations to
his father, even though he inherit no property.

44. Because he saves (trayate) his father from
the hell called Put, therefore (a male child) is called
put-tra (protector from Put, son) by Svayambha
himself. ;

45. He (the father) throws his debt on him (the
son); and the father obtains immortality, if he sees
the face of a living son.

46. Through a son he conquers the worlds,
through a grandson he obtains immortality, and
through the son’s grandson he gains the world of
the sun. ᾿

47. No difference is made in this world between
the son of a son and the son of a daughter; for
even a daughter's son works the salvation of a
childless man, just like a son’s son.

44. ‘Svayambhfi means the Veda.’ (Nand.)

66 VISHNU. XVI,r.

XVI.

1. On women equal in caste (to their husbands)
sons are begotten, who are equal in caste (to their
fathers).

2. On women of lower caste than their husbands
sons are begotten, who follow the caste of their
mothers.

3. On women of higher caste than their husbands
sons are begotten, who are despised by the twice-
born.

4. Among these, the son of a Sddra with a
Vaisya woman is called Ayogava.

5. The Pukkasa and MAagadha are sons of a
Vaisya and Sfddra respectively with a Kshatriya
woman.

6. The Kandla, Vaidehaka, and Sita are the
sons of a Sidra, Vaisya, and Kshatriya respectively
with a Brahmaza woman.

7. Besides these, there are innumerable other
mixed castes produced by further intermixture be-
tween those that have been mentioned.

8. Ayogavas must live by artistic performances
(such as public wrestling, dancing, and the like).

g. Pukkasas must live by hunting.

το. Magadhas must live-by calling out in public
the good qualities (of saleable commodities).

11. Kandalas must live by executing criminals
sentenced to death.

XVI. τ. Μ. Χ, 5; Y.I, 90; Apast. II, 6, 13, τ. — 4-6. M.X,
11, 12; Y. I, 93, 94; Gaut. IV, 17. — 7. M. X, 31. — 8-15. M.
X, 47-53. — 17. M. X, 57. — 18. M. X, 62.

ro. According to Manu (X, 47) the Magadhas are to live by
traffic.

XVII, 1. INHERITANCE. 67

12. Vaidehakas must live by keeping (dancing
girls and other public) women and profiting by what
they earn.

13. Sftas must live by managing horses.

14. Kanddlas must live out of the town, and
their clothes must be the mantles of the deceased.
In this their condition is different (from, and lower
than, that of the other mixed castes).

15. All (members of mixed castes) should have
intercourse (of marriage, and other community)
only between themselves.

16. (In the lower castes also) the son inherits the
. property of his father.

17. All members of those mixed castes, whether
their descent has been kept secret or is generally
known, may be found out by their acts.

18. Desertion of life, regardless of reward, in
order to save a Bréhmaaa, or a cow, or for the sake
of a woman or child, may confer heavenly bliss even
upon (members of those) base castes.

XVII.

1. If a father makes a partition with his sons,
he may dispose of his self-acquired property as he
thinks best.

XVII. 1. Y. IL, 114. — 2. Y. Il, 121. — 3. M. IX, 216; Y. II,
122; Gaut. XXVIII, 29; Colebrooke, Dig. V, 2, CII. — 4~16. M.
IX, 185-189; Y. II, 135-137; Apast. II, 6, 14, 2-5; Gaut.
XXVIII, 21. — 4-13, 15. Colebrooke, Dig. V, 8, CCCCXVII;
V, 8, CCCCLIX. — 17. M. IX, 211, 212; Y. II, 138; Gaut.
XXVIII, 28. — 18. M. IX, 194, 195; Y.II, 143, 144; Colebrooke,
Dig. V, 9, CCCCLVII. — 19. M. IX, 196; Y. 11, 145. — 20. M.
IX, 197; Y. Il, 145. — 21. M. IX, 192; Y. 11, 145; Gaut.
XXVIII, 24; Colebrooke, Dig. V, 9, CCCCXCIV. — 22. M. IX,
200; Colebrooke, Dig. V, 9, CCCCLXXIII. — 23. Y. II, 120.

F 2

68 VISHNU. XVII, 2.

2. But in regard to wealth inherited of the
paternal grandfather, the ownership of father and
son is equal.

3. (Sons), who have separated from their father,
should give a share to (a brother) who is born after
partition.

4. The wealth of a man who dies without male
issue goes to his wife ;

5. On failure of her, to his daughter ;

6. On failure of her, to his father ;

7. On failure of him, to his mother ;

8. On failure of her, to his brother ;

9. On failure of him, to his brother’s son;

to. On failure of him, to the relations called
Bandhu ;

11. On failure of them, to the relations called
Sakulya ;

12. On failure of them, to a fellow-student ;

13. On failure of him, it goes to the king, with
the exception of a Brahmaza’s property.

14. The property of a Brahmavza goes to (other)
Brahmamzas.

8. ‘On failure of brothers the sister inherits.’ (Nand.)

9. ‘On failure of a brother’s son the sister’s son inherits.’ (Nand.)

10. Bandhu means Sapiada (allied by funeral oblations). The
inheritance goes first to the Sapizdas on the father’s side in the
following order: (the brother’s son), the brother’s grandson, the
grandfather, his son, grandson, and great-grandson, the great-grand-
father, his son, grandson, and great-grandson. Then follow the
mother’s Sapindas in the same order. (Nand.)

11. Sakulya means distant kinsmen, beginning with the fifth in
descent and ascent. On failure of such, the inheritance goes to the
spiritual teacher ; on failure of him, to a pupil of the deceased, as
ordained by Apastamba (II, 6, 14, 3); and on failure of him, to a
fellow-student, as stated in SQtra 12. (Nand.)

XVII, 20. INHERITANCE. 69

15. The wealth of a (deceased) hermit shall be
taken by his spiritual teacher ;

16. Or his pupil (may take it).

17. But let a reunited coparcener take the share
of his reunited coparcener who has died (without
issue), and a uterine brother that of his uterine
brother, and let them give (the shares of their
deceased coparceners and uterine brothers) to the
sons of the latter.

18. What has been given to a woman by her
father, mother, sons, or brothers, what she has
received before the sacrificial fire (at the marriage
ceremony), what she receives on supersession, what
has been given to her by her relatives, her fee
(Sulka), and a gift subsequent, are called ‘woman's
property’ (Stridhana).

19. If a woman married according to (one of the
first) four rites, beginning with the Brahma rite,
dies without issue, that (Stridhana) belongs to her
husband. ;

20. (If she has been married) according to (one
of) the other (four reprehensible rites), her father
shall take it.

18. ‘ Sulka, “ fee,” denotes the price or value of a house or other
valuable object presented to the bride by her father; or it means
the fee paid for her by the bridegroom.’ (Nand.) The latter inter-
pretation is evidently the correct one. The bride’s ‘fee’ (see Gaut.
XXVIII, 25), from being originally the price due to the parents
or guardian of the bride for surrendering her to the bridegroom,
became in after times a wedding present, which the bride received
from the bridegroom either directly or through her parents. This
is the only way to account for the Sulka being enumerated among
the constituent parts of Stridhana in this place. See also I. D.
Mayne, Hindu Law and Usage, §§ 77, 566; Mayr, Indisches
Erbrecht, 170 seq.; Jolly, Stellung der Frauen, 23, note.

19, 20. See XXIV, 17-27.

70 VISHNU. XVII, 2:1.

21. If she dies leaving children, her wealth goes
in every case to her daughter.

22. Ornaments worn by women when their hus-
bands were alive, the heirs shall not divide among
themselves; if they divide them, they become out-
casts.

23. (Coparceners) descended from different fathers
must adjust their shares according to the fathers.
Let each take the wealth due to his father, no other
(has a right to it).

XVIII.

1. If there are four sons of a Brahmava (springing
from four different wives) of the four castes, they
shall divide the whole estate of their father into ten
parts.

2. Of these, let the son of the Brahmaza wife
take four parts;

3. The son of the Kshatriya wife, three parts ;
4. The son of the Vaisya wife, two parts ;
5. The son of the Sddra wife, a single part.

22. My rendering of this Sloka is based upon Kullika’s interpre-
tation of the identical passage of Manu (IX, 200), which is supported
by Vigtanesvara (Mitakshara I, 4, 19 in Colebrooke’s version),
Madhava (Burnell, Daya-Vibhaga 51), Varadaréga (Burnell, Vara-
daraga’s Vyavahdaranirmaya 49), and others. Nand. proposes a
different interpretation, on which rests Dr. Bithler’s rendering,
‘Those ornaments, which the wives usually wear, should not be
divided by the heirs whilst the husbands are alive,’

XVIII. 1-5. M. IX, 149, 151-153; Y. II, 125. — 11, 25-27.
Y. II, 125. — 1-31, 38-40. Colebrooke, Dig. V, 3, CLII. — 32-
37. Colebrooke, Dig. V, 3, CLXXII; V, 2, LXXXVI; V, 1, LIV.
— 36. Y.II,114; Apast. IT, 6,14, 1. — 41. M. IX, 210. — 42, 43.
M. IX, 208, 209; Y. II, 118, 119. — 44. M. IX, 219; Gaut.

XXVIII, 46, 47. — 43, 44. Colebrooke, Dig. V, 2, XCI; V, 5,
CCCLXIII.

XVIII, rg. INHERITANCE. — γι

6. Again, if there are three sons of a Brahmaza
(by wives of different castes), but no son bya Sidra
(wife) among them, they shall divide the estate into
nine parts.

7. (Of these) let them take, each in the order of
his caste, shares amounting to four, three, and two
parts of the whole respectively.

8. (If-there are three sons by wives of different
castes, but) no Vaisya among them, they shall
divide the estate into eight parts, and take four
parts, three parts, and one part respectively.

9. (If there are three sons, but) no Kshatriya ’
among them, they shall divide it into seven parts,
and take four parts, two parts, and a single part
respectively.

10. If there is no Brahmaza among them, they
shall divide it into six parts, and take three parts,
two parts, and a single part respectively.

11. If there are sons of a Kshatriya by a Ksha-
triya, a Vaisya, and a Sfidra wife, the mode of
division shall be the same (i.e. the estate shall be
divided into six parts, &c.)

12. Again, if there are two sons of a Brahmaza,
the one belonging to the Brahmaza and the other
to the Kshatriya caste, they shall divide the estate
into seven parts; and of these the Brahmaza son
shall take four parts ;

13. The Kshatriya son, three parts.

14. Again, if there are two sons of a Brahmaza,
and the one belongs to the Brahmaza and the other
to the Vaisya caste, the estate shall be divided into
six parts; and of these, the Brahmaza shall take
four parts ;

15. The Vaisya, two parts.

72 VISHNU. XVIII, 16.

16. Again, if there are two sons of a Brahmaza,
and the one belongs to the Brahmavza and the other
to the Sfdra caste, they shall divide the estate into
five parts ;

17. And of these, the Brahmaza shall take four
parts ;

18. The Sddra, a single part.

19. Again, if there are two sons of a Brahmaza or
a Kshatriya, and the one belongs to the Kshatriya
and the other to the Saidra caste, they shall divide
the estate into five parts;

20. And of these, the Kshatriya shall take three
parts ;

21. The Sfdra, one part.

22. Again, if there are two sons of a Brahmaza
or a Kshatrlya, and the one belongs to the Ksha-
triya, the other to the Sadra caste, they shall divide
the estate into four parts;

23. And of these, the Kshatriya shall take three
parts ;

24. The Sfdra, a single part.

25. Again, if there are two sons of a Brahmaza
or a Vaisya or a Sidra, and the one belongs to the
Vaisya, the other to the Sidra caste, they shall
divide the estate into three parts;

26. And of these, the Vaisya shall take two
parts ;

27. The Sfdra, a single part.

28. If a Brahmama has an only son, he shall
take the whole estate, provided he be a Brahmana,
Kshatriya, or Vaisya.

29. If a Kshatriya has (an only son who is) either
a Kshatriya or a Vaisya, (the rule shall be the
same.)

XVIII, 40. INHERITANCE. 73

30. If a Vaisya has (an only son who is) ἃ Vaisya,
(the rule shall also be the same) ;

31. (And so shall the only) son of a Sddra (be
sole heir) to his Sidra (father).

32. A Sddra, who is the only son of a father
belonging to a twice-born caste, shall inherit one
half of his property ;

33. The other half shall devolve in the same way
as the property of one who died without leaving
issue.

34. Mothers shall receive shares proportionate to
their sons’ shares;

35. And so shall unmarried daughters.

36. Sons, who are equal in caste (to their father),
shall receive equal shares.

37. A best part (the twentieth part of the inhe-
ritance, &c.) shall be given to the eldest, as his
additional share.

38. If there are two sons by a Bréhmaza wife,
and one son by a Siidra wife, the estate shall be
divided into nine parts; and of these, the two sons
.of the Brahmama wife shall take two parts, the one
son of the Sadra wife, a single part.

39. If there are two sons by a Sddra, and one
son by a Brahmaza wife, the estate shall be divided
into six parts; and of these, the son of the Brahmaza -
wife shall take four parts, and the two sons of the
Sddra wife together shall take two parts.

40. Upon the same principles the shares have to
be adjusted in other cases also.

33. See XVII, 4 seq.

34. ‘That is to say, a Brahmawa wife shall take four parts, a
Kshatriya wife, three parts,’ &c. (Nand.)

37. See Gaut. XXVIII, 5.

74 VISHNU. XVIII, 41.

41. If (brothers), who after a previous division
of the estate live again together as parceners,
should make a second partition, the shares must be
equal in that case, and the eldest has no right to an
additional share.

42. What a brother has acquired by his own
efforts, without using the patrimony, he must not
give up (to his brothers or other co-heirs), unless by
his own free will; for it was gained by his own
exertion,

43. And if a man recovers (a debt or other pro-
perty), which could not before be recovered by his
father, he shall not, unless by his own free will,
divide it with his sons; for it is an acquisition made
by himself.

44. Apparel, vehicles} (carriages or riding-horses),
and ornaments (such as are usually worn according
to the custom of the caste), prepared food, water (in
a well or pool), females (slaves or mistresses of the
deceased), property destined for pious uses or sacri-
fices, a common pasture-ground?, and a book, are
indivisible.

42. The term svayamfhitalabdham has been translated according
to Kullika (on M. IX, 208). Nand. interprets this Sloka thus,
‘What a brother has acquired by: his own efforts, and what has
been given to him, at his desire (by friends or others), he must
not give up,’ &c.

43. Here again I have followed Kullfika (on M. IX, 209), and
deviated from Nand.’s interpretation, who renders this Sloka as
follows, ‘If a man recovers property, &c., or if he gains pro-
perty by himself (by his learning or valour, &€c.)...’

44. 1The term pattra has been rendered above in accordance
with the first interpretation proposed by Nand., and with Kullika’s
interpretation (on M. IX, 219). Vigfidnesvara (in his comment
upon the same passage of Manu) refers it to written documents,
such especially as relate to a debt to be paid to the deceased ; and

XIX, 8. FUNERAL CEREMONIES. 75

XIX.

1. He must not cause a member of a twice-born
caste to be carried out by a Sddra (even though he
be a kinsman of the deceased) ;

2. Nor a Sfidra by a member of a twice-born:
caste.

3. A father and a mother shall be carried out by
their sons (who are equal in caste to their parents).

4. But Sfidras must never carry out a member of
a twice-born caste, even though he be their father.

5. Those Bréhmazas who carry out (or follow
the corpse of) a (deceased) Brahmaza who has no
relatives shall attain a mansion in heaven.

6. Those who have carried out a dead relative
and burnt his corpse, shall walk round the pile from
left to right, and then plunge into water, dressed in
their clothes.

7. After having offered a libation of water to the
deceased, they must place one ball of rice on blades
of Kusa grass, (and this ceremony has to be re-
peated on each subsequent day, while the period of
impurity lasts.)

8. Then, having changed their dress, they must

this interpretation is mentioned by Nand. also. But there is no
reason why an unliquidated demand should not be divided ; and
written documents are only twice referred to in the code of Manu
(VIII, 168, and IX, 232).—? In translating the term praddra 1
have again followed Kullftka loc. cit. ; see also Petersburg Dictionary
s.v. Nand. interprets this term as denoting ‘a path leading to or
from ‘the house.’

XIX. 1. ΜΟΥ, 104. — 2. Y. III, 26. — 6. M.V, 103; Y. III,
26.— ἡ, 8. Y. Ill, 7, 12, 13. — 14-17. M.V, 73; Y. III, 16.
‘Chapters XIX-XXXII contain the section on Afara, “ Holy
Usage.”’ (Nand.)

76 VISHNU. XIX, 9.

bite Nimba leaves between their teeth, and having
stepped upon the stone threshold, they must enter
the house.

9. Then they must throw unbroken grains into
the fire.

1o. On the fourth day they must collect the
bones that have been left.

11. And they must throw them into water from
the Ganges.

12. As many bones of a man are contained in
the water of the Ganges, so many thousands of
years will he reside in heaven.

13. While the term of impurity lasts, they must
continually offer a libation of water and a ball of
rice to the deceased.

14. And they must eat food which has been
bought, or which they have received unsolicited.

15. And they must eat no meat.

16. And they must sleep on the ground.

17. And they must sleep apart.

18. When the impurity is over, they must walk
forth from the village, have their beards shaved,
and having cleansed themselves with a paste of
sesamum, or with a paste of mustard-seed, they
must change their dress and re-enter the house.

19. There, after reciting a propitiatory prayer,
they must honour the Brahmamas.

13. The duration of the impurity varies according to the caste
&c. of the deceased. See XXII.

14. The particle 4a, according to Nand., indicates that factitious
salt must also not be used by them, as stated in a Smriti.

15. Nand. refers the particle 4a to an implied prohibition to eat
fish, which he quotes from a text of Gautama (not found in his
Institutes).

ΧΧ,ό.. FUNERAL CEREMONIES. 77

20. The gods are invisible deities, the Brahmazas
are visible deities.

21. The Brahmazas sustain the world.

22. It is by the favour of the Brahmavas that
the gods reside in heaven; a speech uttered by
Bréhmazas (whether a curse or a benediction) never
fails to come true.

23. What the Brahmazas pronounce, when highly
pleased (as, if they promise sons, cattle, wealth, or
some other boon to a man), the gods will ratify ;
when the visible gods are pleased, the invisible
gods are surely pleased as well.

24. The mourners, who lament the loss of a rela-
tive, shall be addressed by men gifted with a
tranquil frame of mind with such consolatory
speeches as I shall now recite to thee, O Earth,
who art cherished to my mind. .

XX.

1. The northern progress of the sun is a day
with the gods.

2. The southern progress of the sun is (with
them) a night.

3. A year is (with them) a day and a night;

4. Thirty such are a month ;

5. Twelve such months are a year.

6. Twelve hundred years of the gods are a
Kaliyuga.

XX. 1-3. ΜΙ, 67. — 6-9. M.I, 69, 70. — το. M.I, 71. — 11.
M.I, 79. — 12-14. M.I, 72. — 30. Y. III, 11.

6. The Kaliyuga itself consists of a thousand years only; but it
is both preceded and followed by a twilight lasting a hundred
years, Itis similar with the three other Yugas. (Nand.)

78 VISHNU. XX, 7.

7. Twice as many (or two thousand four hundred)
are a Dvdpara (Yuga).

8. Thrice as many (or three thousand six hun-
dred) are a TretA (Yuga).

9. Four times as many (or four thousand eight
hundred). are a Krzta Yuga.

10. (Thus) twelve thousand years make a Katur-
yuga (or period of four Yugas).

11. Seventy-one Katuryugas make a Manvantara
(or period of a Manu).

12. A thousand Xaturyugas make a Kalpa.

13. And that is a day of the forefather (Brahman).

14. His night also has an equal duration.

15. If so many such nights and days are put
together that, reckoned by the month and by the
year, they make up a period of a hundred years (of
Brahman) it is called the age of one Brahman.

16. A day of Purusha (Vishzu) is equal in dura-
tion to the age of one Brahman.

17. When it ends, a Mahakalpa is over.

18. The night following upon it is as long.

19. The days and nights of Purusha that have
gone by are innumerable;

20. And so are those that will follow.

21. For Kala (time) is without either beginning
or end.

22. Thus it is, that in this Kala (time), in whom
there is nothing to rest upon, and who is everlast-
ing, I can espy nothing created in which there is the
least stability.

23. The sands in the Ganges and (the waters
pouring down from the sky) when Indra sends rain

21. ‘Kala means Vishau in this place.’ (Nand.)

XX, 31. FUNERAL CEREMONIES. 79

can be counted, but not the number of ‘Forefathers’
(Brahmans) who have passed away.

24. In each Kalpa, fourteen chiefs of the gods
(Indras) go to destruction, as many rulers of the
world (kings), and fourteen Manus.

25. And so have many thousands of Indras and
hundred thousands of princes of the Daityas (such
as Hirazyakasipu, Hirazyaksha, and others) been
destroyed by K4la (time). What should one say
of human beings then?

26. Many royal Rishis too (such as Sagara), all
of them renowned for their virtues, gods and Brah-
manical Azshis (such as Kasyapas) have perished
by the action of KaAla.

27. Those even who have the power of creating
and annihilating in this world (the sun, moon, and
other heavenly bodies) continually perish by the
act of K4la; for Kala (time) is hard to overcome.

28. Every creature is seized upon by Kala and
carried into the other world. It is the slave of its
actions (in a former existence). Wherefore then
should you wail (on its death) ?

29. Those who are born are sure to die, and
those who have died are sure to be born again.
This is inevitable, and no associate can follow a
man (in his passage through mundane existence).

30. As mourners will not help the dead in this
world, therefore (the relatives) should not weep, but
perform the obsequies to the best of their power.

31. As both his good and bad actions will follow

27. Here also K4la, the god of time, is another name for Vishzu.
(Nand.)

29. The same proverb occurs in the Ramayana II, 84, 21, and in
the Bhagavadgita II, 27. See Béhtlingk, Ind. Spriiche, 2383.

80 VISHNU. XX, 32.

him (after death) like associates, what does it matter
to a man whether his relatives mourn over him
or no?

32. But as long as his relatives remain impure,
the departed spirit finds no rest, and returns to visit
(his relatives), whose duty it is to offer up to him
the funeral ball of rice and the water libation.

33. Till the Sapizdikaraza! has been performed,
the dead man remains a disembodied spirit (and is
afflicted with hunger and thirst). Give rice and a
jar with water to the man who has passed into the
abode of disembodied spirits.

34. Having passed into the abode of the manes
(after the performance of the Sapiwdikaraza) he
enjoys in the shape of celestial food his portion of
the Srdddha (funeral oblation) ; offer the Sr&ddha,
therefore, to him who has passed into the abode of
the manes.

35. Whether he has become a god, or stays in
hell, or has entered the body of an animal, or of a
human being, he will receive the Sraddha offered to
him by his relatives.

36. The dead person and the performer of the
Sraddha are sure to be benefitted by its perform-
ance. Perform the Srdddha always, therefore,
abandoning bootless grief.

37. This is the duty which should be constantly
discharged towards a dead person by his kinsmen ;
by mourning a man will neither benefit the dead
nor himself.

38. Having seen that no help is to be had from
this world, and that his relations are dying (one after

43. 'See XXI, 12.

ΧΧ, 45. FUNERAL CEREMONIES. 81

the other), you must choose virtue for your only
associate, O ye men.

39. Even were he to die with him, a kinsman is
unable to follow his dead relative: all excepting his
wife are forbidden to follow him on the path of
Yama.

40. Virtue alone will follow him, wherever he
may go; therefore do your duty unflinchingly in
this wretched world.

41. To-morrow’s business should be done to-day,
and the afternoon's business in the forenoon; for
death will not wait, whether a person has done it
or not.

42. While his mind is fixed upon his field, or traffic,
or his house, or while his thoughts are engrossed
by some other (beloved) object, death suddenly
carries him away as his prey, as a she-wolf catches
a lamb.

43. K4la (time) is no one’s friend and no one’s
enemy: when the effect of his acts in a former
existence, by which his present existence is caused,
has expired, he snatches a man away forcibly.

44. He will not die before his time has come,
even though he has been pierced by a thousand
shafts ; he will not live after his time is out, even
though he has only been touched by the point of
a blade of Kusa grass.

45. Neither drugs, nor magical formulas, nor

39. This is an allusion to the custom of Sattee. (Nand.) See
XXV, 14.

41. This proverb is found in the Mahabharata also (XII, 6536,
&c.) See Bohtlingk, Ind. Spriiche, 6595.

43. This proverb is also found in the Mahabharata XI, 68, and
RamAyana IV, 18, 28, and other works. See Béhtlingk, 3194.

45. ‘Neither will presents of gold (to Bréhmazas) or other such

[7] G

82 VISHNU. XX, 46.

burnt-offerings, nor prayers will save a man who is
in the bonds of death or old age.

46. An impending evil cannot be averted even
by a hundred precautions ; what reason then for you
to complain ?

47. Even as a calf finds his mother among a
thousand cows, an act formerly done is sure to find
the perpetrator. .

48. Of existing beings the beginning is unknown,
the middle (of their career) is known, and the end
again unknown; what reason then for you to com-
plain?

49. As the body of mortals undergoes (succes-
sively the vicissitudes of) infancy, youth, and old
age, even so will it be transformed into another
body (hereafter); a sensible man is not mistaken
about that.

50. As a man puts on new clothes in this world,
throwing aside those which he formerly wore, even
so the self of man puts on new bodies, which are in
accordance with his acts (in a former life).

51. No weapons will hurt the self of man, no fire
burn it, no waters moisten it, and no wind dry it up.

52. It is not to be hurt, not to be burnt, not to
be moistened, and not to be dried up; it is im-
perishable, perpetual, unchanging, immovable, with-
out beginning.

acts of liberality save him, as the use of the particle 4a implies.’
(Nand.)

47. This proverb is also found in the Mahabhfrata XII, 6760,
Paftéatantra II, 134, and other works. See Bohtlingk, Ind.
Sprtiche, 5114.

48. This proverb is also found in the Bhagavadgita II, 28.
See Bohtlingk, Ind. Spriiche, 704.

50. Regarding transmigration, see below, XLIV, XLV.

ΧΧΙ, 2. FUNERAL OBLATIONS. 83

53. It is (further) said to be immaterial, passing
all thought, and immutable. Knowing the self of
man to be such, you must not grieve (for the
destruction of his body).

XXI.

1. Now then}, (on the day) after the impurity is
over, let him bathe duly (during the recitation of
Mantras), wash his hands and feet duly, and sip
water duly, (and having invited some Brahmazas),
as many as possible, who must cleanse themselves
'in the same way and turn their faces towards the -
north, let him bestow presents of perfumes, gar-
lands, clothes and other things (a lamp, frankincense,
and the like) upon them, and hospitably entertain
them.

2. At the Ekoddishéa (or Sraddha for one
recently deceased) let him alter the Mantras! so as
to refer to (the) one person (deceased) 3,

XXL 41. Asv. IV, 7; Par. III, το, 48-53; Sankh. IV, 2;
M. III, 247; Y. III, 280, 251, 255. — 12-23. Sankh. IV, 3; V, 9;
Y.1, 252-254. Regarding the parallel passages of the Kashaka
Grthya-sitra, see the Introduction.

1. } ‘Having said, in the previous Chapter (XX, 30), that “the
obsequies should be performed,” he now goes on to describe that
part of the obsequies which has not yet been expounded, viz. the
“ first Sraddha.” ’ (Nand.)

2. 1The Mantras here referred to are those contained in the
description of the Parvaza and other ordinary Sraddhas in Chapter
LXXIII. Thus, the Mantra, ‘This is your (share), ye manes’
(LXXIII, 12, 13), has to be altered into, ‘ This is thy (share), father ;’
and so on. Devapala, in his Commentary on the Kashaka Grthya-
s(itra, gives an accurate statement of all the modifications which
the ordinary Mantras have to undergo at the Ekoddish‘a.—*Nand.
states that not only the Mantras, but the whole ritual should be
modified. The nature of the latter modifications is stated by uae
fiavalkya loc. cit. and by Sénkhayana loc, cit.

G2

84 VISHNU. XXI, 3.

3. Close to the food left (by the Brahmamas) let
him offer a ball of rice, at the same time calling out
his name and (that of) his race.

4. The Braéhmazas having taken food and having
been honoured with a gift, let him offer, as im-
perishable food, water to the Br&hmamas, after
having called out the name and Gotra of the de-
ceased; and let him dig three trenches, each four
Angulas in breadth, their distance from one another
and their depth also measuring (four Angulas), and
their length amounting to one Vitasti (or twelve
Angulas).

5. Close by the trenches let him light three fires,
and having added fuel to them, let him make three
oblations (of boiled rice) in each (fire, saying),

6. ‘Svadh4 and reverence to Soma, accompanied
by the manes.

7. ‘Svadha and reverence to Agni, who conveys
the oblations addressed to the manes.

8. ‘Svadha and reverence to Yama Angiras.’

9. Then let him offer balls of rice as (ordained)
before (in S(tra 3) on the three mounds of earth
(adjacent to the three trenches).

10. After having filled the three trenches with

3. This must be done with the Mantra, ‘This is for you.’
(Nand.) Regarding this Mantra, see note on Sitra ro.

4. The ‘imperishable water,’ akshayyodakam, derives its name
from the Mantra, with which it is delivered, expressing the wish
that the meal ‘may give imperishable satisfaction’ (akshayyam
astu). This is the explanation which Nand. gives of the term
akshayyodakam in his gloss on LXXIII, 27. In his comment on
the present Sfitra he says that the ‘imperishable water’ must be
presented with the (further?) Mantras, ‘ Let arrive’ and ‘Be
satisfied.’ See Y.I, 251; Sankh. IV, 2, 5, 6.

10. The whole Mantra runs as follows, ‘ This is for you, father,

XXI, 14. FUNERAL OBLATIONS. 85

rice, sour milk, clarified butter, honey, and meat,
let him mutter (the Mantra), ‘This is for you.’

11. This ceremony he must repeat monthly, on
the day of his death.

12. At the close of the year let him give food to
the Brahmamas, after having fed the gods first, in
honour of the deceased and of his father, grand--
father, and great-grandfather.

13. At (the Ekoddish¢a belonging to) this cere-
mony let him perform the burnt-offering, the invita-
tion, and (the offering of) water for washing the
feet.

14. Then he must pour the water for washing
the feet and the Arghya (water libation) destined for
the deceased person into the three vessels con-
taining the water for washing the feet, and the
three other vessels containing the Arghya of his
three ancestors. At the same time he must mutter

and for those after you.’ But in the present case (at a ‘first
Sraddha’) the name of the deceased has to be substituted for the
word ‘father.’ (Nand.) Although Nand. quotes this Mantra from
Asvalayana’s Srauta-sfitra, it seems probable that the author of the
Vishzu-sitra took it from the KAszaka (IX, 6 of the Berlin MS.)

11. The Sftras following next refer to the Sapiadikarana or
‘ceremony of investing a dead person with the rights of a Sapinda,’

12. ‘He must invite six Brahmamas altogether, four as represen-
tatives of the deceased person and of his three ancestors, two for
the offering to be addressed to the Visvedevas. The Brahmaza,
who represents the deceased person, must be fed according to the
rule of the Ekoddish/a, and the three Brahmazas, who represent
the three ancestors, must be fed according to the rule of the
Parvaza Staddha, as laid down in Chapter LXXTII.’ (Nand.)

13. The import of this Stra is, that those three ceremonies must
not be omitted in the present case, as is otherwise the case at an
Ekoddishéa. (Nand.)

14. ! The following is a translation of the whole of this Mantra,

86 VISHNU. XXI, 1g.

(the two Mantras), ‘May earth unite thee!,’ and
‘United your minds 2.’

15. Near the leavings he must make (and put)
four balls of rice.

16. Let him show out the Brahmazas, after they
have sipped water duly and have been presented by
.him with their sacrificial fee.

17. Then let him knead together the ball of the
deceased person with the three balls (of the three
ancestors), as (he has mixed up) his water for
washing the feet and his Arghya (with theirs).

18. Let him do the same (with the balls placed)
near the three trenches.

19. Or (see Sitra 12) the Sapizdikarava must be
performed on the thirteenth, after the monthly
Sraddha has been performed on the twelfth! day.

20. For Sfidras it should be performed on the
twelfth day, without Mantras.

21. If there be an intercalary month in that year,
he must add one day to the (regular days of the)
monthly Sraddha.

22. The ceremony of investing women with the
relationship of Sapizda has to be performed in the
same manner. Later, he must perform a Srdddha
every year, while he lives, (on the anniversary of the
deceased relative’s death).

which is quoted at full in the Kashaka Grchya-sfitra, ‘May Pre-
thivi (the earth), Vayu (air), Agni (fire), and Pragapati (the lord of
creatures) unite thee with thy ancestors, and may you ancestors
unite with him.’ Regarding the particular ancestors implied here,
see below, LXXV. — ? Rig-veda X, 191, 4.

19. 1 I.e. on that day on which the period of impurity expires.
(Nand.)

22. ' The meaning is, that he must give him food and water, as
prescribed in 23. (Nand.)

ΧΧΙΙ,6. IMPURITY. 87

23. He, for whom the ceremony of investing him
with the relationship of Sapizda is performed after
the lapse of a year, shall be honoured by the gift,
(on each day) of that year, of food and a jar with
water to a Brahmamza.

XXII.

1. The impurity of a Brahmama caused by the
birth or death of Sapizdas lasts ten days.

2. In the case of a Kshatriya (it lasts) twelve
days.

3. In the case of a Vaisya (it lasts) fifteen days.

4. In the case of a Sidra (it lasts) a month.

5. The relationship of Sapizda ceases with the
seventh man (in descent or ascent).

6. During the period of impurity oblations (to
the Visvedevas), gifts and receiving of alms, and
study have to be interrupted.

XXII. 1-4. M.V,83; Y.III, 18,22; Apast.I, 5,16, 18 ; Gaut. XIV,
1-4.— 5. M.V, 60; Apast. II, 6,15, 2; Gaut. XIV, 13. — 25. M.
V, 66; Y. III, 20; Gaut. XIV, 17.— 27. Y. III, 23; Gaut. XIV,
44. — 28. M.V, 69; Y.III, 1. — 29, 30. M.V, 67; Y. III, 23. — 35.
M.V, 79; Y. III, 20; Gaut. XIV, 6. — 36, 37. Gaut. XIV, 7, 8.
— 38. ΜΙΝ, 79; Y. III, 20. — 39-41. ΜΟΥ͂, 75, 76; Y.III, 21;
Gaut. XIV, 19. — 42. M.V, 80; Y. III, 24. — 43. Y. III, 25. —
44. ΜΙΝ, 80, 81; Y. III, 24; Gaut. XIV, 20.—45. M.V, 82;
Y. III, 25.— 46. M.V, 81; Gaut. XIV, 20. — 47. M. V, 89; Y.
ΠῚ, 21, 27; Gaut. XIV, 1ro-12. — 48-55. M.V, 93-95; Y. III,
24-29. — 48, 49. Gaut. XIV, 45, 46. — 56. M.V, 89; Y. IIT, 21;
Gaut. XIV, 12. — 63-65. M.V, 103; Y. III, 26; Gaut. XIV, 31.
— 67. M.V,144.— 69. M.V, 85; Y. III, 30; Apast. II, 1, 2, 8,9;
Gaut. XIV, 30.— 70. ΜΟΥ͂, 87. — 75. M. V, 145; Υ.1, 196; Apast.
I, 5, τό, 14; Gaut. I, 37. — 81. M.V, 135. — 82. Μ. XI, 95. —
84. M. XI, 96.— 85. M.V, 65.— 86. M.V, 91.— 87. ΜΙΝ, 88.
— 88-93. M.V, rog-110; Y. III, 31-34.

88 VISHNU. XXII, 7.

7. No one must eat the food of one impure
(unless he be a Sapizda of his).

8. He who eats but once the food of Brahmazas
or others, while they are impure, will remain impure
as long as they.

9. When the (period of) impurity is over, he
must perform a penance (as follows):

10. If a twice-born man has eaten (the food) of a
member of his own caste, while the latter was im-
pure, he must approach a river and plunge into it,
mutter the (hymn of) Aghamarshavza! three times,
and, after having emerged from the water, must
mutter the Gayatri? one thousand and eight times.

11. If a Brahmawa has eaten the food of a Ksha-
triya, while the latter was impure, he is purified by
performing the same penance and by fasting (on
the previous day).

12. (The same penance is ordained for) a Ksha-
triya who has eaten the food of a Vaisya, while the
latter was impure.

13. (The same penance is ordained for) a Brah-
maza (who has eaten the food) of an impure
Vaisya; but he must fast besides during the three
(previous) days.

14. If a Kshatriya or a Vaisya (have eaten the
food) of a Brahmaza or a Kshatriya respectively,
who were impure, they must approach a river and
mutter the Gayatri five hundred times.

15. A Vaisya, who has eaten the food of a Brah-
maza, while the latter was impure, must (go to a
river and) mutter the Gayatri one hundred and
eight times.

10. } Rig-veda X, 190. — ? Rig-veda III, 62, το.

XXII, 24. IMPURITY. 89

16. A twice-born man (who has eaten the food)
of a Sidra, while the latter was impure, must (go
to a river and) perform the Pragdpatya (penance).

17. A Sidra (who has eaten the food) of an
impure man of a twice-born caste must bathe (in a
river).

18. A Sfidra (who has eaten the food) of another
Sidra, while the latter was impure, must bathe (in
a river) and drink Pafi#agavya.

19. Wives and slaves in the direct order of the
castes (i.e. who do not belong to a higher caste
than their lord) remain impure as long as their
lord.

20. If their lord is dead (or if they live apart
from him, they remain impure) as long as (members
of) their own caste.

21. If Sapizdas of a higher caste (are born or
have died) the period of impurity has for their
lower caste relations the same duration as for
members of the higher caste.

22. A Br&hmaza (to whom) Sapizdas of the
Kshatriya, Vaisya, or Sfidra castes (have been born
or have died) becomes pure within six nights, or
three nights, or one night, respectively.

23. A Kshatriya (to whom Sapizdas of the)
Vaisya or Stidra castes (have been born or have
died) is purified within six and three nights, re-
spectively.

24. A Vaisya (to whom Sapindas of the) Sidra
caste (have been born or have died) becomes pure
within six nights.

16. Regarding the PragApatya penance, see below, XLVI, 10.
18. The Pafizagavya, or five productions of a cow, consist of
milk, sour milk, butter, urine, and cow-dung.

90 VISHNU. XXII, 25.

25. In a number of nights equal to the number
of months after conception, a woman is purified
from an abortion.

26. The relatives of children that have died
immediately after birth (before the cutting of the
navel-string), and of still-born children, are purified
at once.

27. (The relatives) of a child that has died before
having teethed (are also purified) at once.

28. For him no ceremony with fire is performed,
nor offering of water.

29. Fora child that has teethed but has not yet
been shorn, purity is obtained in one day and
night ;

30. For a child that has been shorn but not
initiated, in three nights;

31. From that time forward (i.e. for initiated
persons) in the time that has been mentioned above
(in Sftra 1 seq.)

32. In regard to women, the marriage ceremony
is (considered as their) initiation.

33. For married women there is no impurity for
the relatives on the father’s side.

34. If they happen to stay at their father’s house
during childbirth or if they die there, (their distant
relatives are purified) in one night, and their parents
(in three nights).

35. If, while the impurity caused by a birth lasts,

26. ‘The meaning is, that the relatives of such children do not
become impure.’ (Nand.)

28. ‘The meaning is, that he must not be burnt.’ (Nand.)

32. The import of this Sftra is this, that the full period of im-
purity is ordained on the death of women also, in case they were
married, as the marriage ceremony takes with them the place of
the initiation of males.

XXII, 43. IMPURITY. ΟἹ

another impurity caused by childbirth intervenes, it
ends when the former impurity terminates.

36. If it intervenes when one night (only of the
period of impurity remains, the fresh impurity
terminates) two days later.

37. If it intervenes when one watch (only of
the last night remains, the impurity ends) three
days later.

38. The same rule is observed if a relative dies
during a period of impurity caused by the death
(of another relative).

39. If a man, while staying in another country,
hears of the birth or death (of a relative), he be-
comes purified after the lapse of the period still
wanting (to the ten days).

40. If the period of impurity, but not a whole
year, has elapsed, (he is purified in one night.)

After that time (he is purified) by a bath.

42. If his teacher or maternal grandfather has
died, (he is purified) in three nights.

43. Likewise, if sons other than a son of the
body have been born or have died, and if wives
who had another husband before have been de-
livered of a child or have died.

40. ‘Although the general term impurity is used in this Sftra,
it refers to impurity caused by a death only.’ (Nand.)

42. ‘The use of the particle 4a implies, that this rule extends
to the death of a maternal grandmother, as ordained in the Shada-
Sitismriti.’ (Nand.)

43. The twelve kinds of sons have been enumerated above, XV,
2-247. Of these, the three species of adopted sons, the son bought,
and the son cast off cannot cause impurity, because their sonship
dates from a period subsequent to their birth; but their offspring
may cause impurity. (Nand.) Parapfrvds, or ‘wives who had
another husband before,’ are either of the punarbhfi or of the
svairint kind. (Nand.) See XV, 8, 9, and Narada XII, 46-54.

92 VISHNU. XXII, 44.

44. (He becomes pure) in one day, if the wife or
son of his teacher, or his U padhy4ya (sub-teacher '), or
his maternal uncle, or his father-in-law, or a brother-
in-law, or a fellow-student, or a pupil has died.

45. The impurity has the same duration (as in
the cases last mentioned), if the king of that country
in which he lives has died.

46. Likewise, if a man not his Sapizda has died
at his house.

47. The relatives of those who have been killed
by (falling from) a precipice, or by fire, or (have
killed themselves by) fasting, or (have been killed
by) water, in battle, by lightning, or by the king (on
account of a crime committed by them), do not
become impure ;

48. Nor do kings (become impure) while engaged
in the discharge of their duties (such as the protec-
tion of their subjects, the trial of lawsuits, &c.)

49. Devotees fulfilling a vow (also do not be-
come impure) ;

50. Nor do sacrificers engaged in a sacrificial
ceremony ;

51. Nor workmen (such as carpenters or others)
while engaged in their work ;

52. Nor those who perform the king’s orders, if
the king wishes them to be pure.

53. Nor (can impurity arise) during the instal-
lation of the monument of a deity, nor during

44. 'See XXIX, 2.

49. The term vratin, ‘a devotee fulfilling a vow, may be
referred to students as well, who, however, become impure by the
death of their parents. (Nand.)

53. A marriage ceremony is said to have actually begun when
the Nandimukha, or Sraddha preliminary to marriage, has taken
place. (Nand.)

XXII, 64. IMPURITY. 93

a+ marriage ceremony, if those ceremonies have
actually begun;

54. Nor when the whole country is afflicted with
a calamity;

55. Nor in times of great public distress (such as
an epidemic or a famine).

56. Suicides and outcasts do not cause impurity
or receive offerings of water.

57. On the death-day of an outcast a female
slave of his must upset a pot with water with her
feet, (saying, ‘ Drink thou this.’)

58. He who cuts the rope by which (a suicide)
has hung himself, becomes pure by performing the
Taptakrzékhra (‘hot penance’).

59. So does he who has been (in any way)
concerned with the funeral of a suicide;

60. And he who sheds tears for such.

61. He who sheds tears for any deceased person
together with the relations of the latter (becomes
pure) by a bath.

.62. If he has done so, before the bones (of the
deceased) had been collected, (he becomes pure) by
bathing with his apparel.

63. If a member of a twice-born caste has fol-
lowed the corpse of a dead Sidra, he must go
to a river, and having plunged into it, mutter the
Aghamarshama three times, and then, after having
emerged from it, mutter the Gdyatrt one thousand
and eight times.

64. (If he has followed) the corpse of a dead
member of a twice-born caste, (the same expiation

gs. Giving or taking alms does not effect impurity in such
cases. (Nand.)

94 VISHNU. XXII, 65.

is ordained, but he must mutter the GAyatrt) one
hundred and eight times only.

65. If a Stdra has followed the corpse of a
member of a twice-born caste, he must bathe.

66. Members of any caste, who have come near
to the smoke of a funeral pile, must bathe.

67. (Bathing is also ordained) after sexual inter-
course, bad dreams (of having been mounted upon
an ass, or the like), when blood has issued from the
throat, and after having vomited or been purged;

68. Also, after tonsure of the head;

69. And after having touched one who has
touched a corpse (a carrier of a corpse), or a woman
in her courses, or a Aézdala (or other low-caste
persons, such as Svapaéas), or a sacrificial post ;

70. And (after having touched) the corpse of a
five-toed animal, except of those kinds that may be
eaten}, or their bones still moist with fat.

71. In all such ablutions he must not wear his
(defiled) apparel without having washed it before.

72. A woman in her courses becomes pure after
four days by bathing.

73. A woman in her courses having touched
another woman in her courses, who belongs to a
lower caste than she does, must not eat again till
she is purified.

74. If she has (unawares) touched a woman of
her own caste, or of a higher caste than her own, she
becomes pure at once, after having taken a bath.

75. Having sneezed, having slept, having eaten,

yo. 1 See LI, 6.

75. Nand. argues from a passage of Yagfiavalkya (I, 196) and
from texts of Apastamba (not found in his Dharma-s(tra) and of
Prafetas, that the particle 4a refers to repeated sipping of water. ᾿

XXII, 83. IMPURITY. 95

going to eat or to study, having drunk (water),
having bathed, having spat, having put on his gar-
ment, having walked on the high road, having
discharged urine or voided excrements, and having
touched the bones no longer moist with fat of a
five-toed animal, he must sip water ;

76. Likewise, if he has talked to a KAmdAla or to
a ΜΙεξξάα (barbarian).

77. If the lower part of his body, below the
navel, or one of his fore-arms, has been defiled by
one of the impure excretions of the body, or by one
of the spirituous liquors or of the intoxicating drinks
(hereafter mentioned), he is purified by cleansing
the limb in question with earth and water.

78. If another part of his body (above the navel)
has been defiled, (he becomes pure by cleansing it)
with earth and water, and by bathing.

79. If his mouth has been defiled (he becomes
pure) by fasting, bathing, and drinking Pafizagavya;

80. Likewise, if his lip has been defiled.

81. Adeps, semen, blood, dandruff, urine, feeces, ear-
wax, nail-parings, phlegm, tears, rheum, and sweat
are the twelve impure excretions of the body.

82. Distilled from sugar, or from the blossoms of
the Madhdka (Madhvt wine’), or from flour: these
three kinds of spirituous liquor have to be dis-
cerned; as one, so are all: none of them must be
tasted by the twice-born.

83. Again, distilled from the blossoms of the

46. Regarding the meaning of Mleékha, see LXXXIV, 4.

82, 83. 1 How the MAdhvi, Madhfika, and Madhvika wines differ
from one another, does not become clear. Nand. explains the
term MAadhfka as denoting an extract from Madhfka blossoms
(bassia latifolia), and M&dhvi and Madhvika as two different pre-
parations from Madhu. Now Madhu might be rendered by ‘ honey;’

96 VISHNU. XXII, 84.

Madhfka tree (Madhika wine), from molasses, from
the fruits of the Zanka (or Kapittha tree), of the
jujube tree, of the Khargtra tree, or of the bread-
fruit tree, from wine-grapes, from Madhfika blossoms
(Madhvika wine), Maireya, and the sap of the cocoa-
nut tree:

84. These ten intoxicating drinks are unclean for
a Bréhmama ; but a Kshatriya and a Vaisya commit
no wrong in touching (or drinking) them.

85. A pupil having performed (on failure of
other mourners) the funeral of his dead Guru, be-
comes pure after ten nights, like those (kinsmen)
who carry out the dead.

86. A student does not infringe the rules of his
order by carrying out, when dead, his teacher, or his
sub-teacher, or his father, or his mother, or his Guru.

87. A student must not offer a libation of water
to a deceased relative (excepting his parents) till
the term of his studentship has expired; but if,
after its expiration, he offers a libation of water, he
becomes pure after three nights.

88. Sacred knowledge (see 92), religious austeri-
ties (see 90), fire (see XXIII, 33), holy food (Paifi-
kagavya), earth (see 91), the mind, water (see
91), smearing (with cow-dung and the like, see
XXIII, 56), air (see XXIII, 41), (the morning and
evening prayers and other) religious acts, the sun

but Kullfka, in his comment on the term Madhvi (M. XI, 95),
states expressly that it means ‘Madhfka blossom,’ and Harita (as
quoted by Nand.) says that Madhika, M4dhvf and Madhvika are
all preparations from Madhu, i.e. Madh@ka blossoms. Maireya,
according to the lexicographer Vafaspati, as quoted by Nand., is an
intoxicating drink prepared from the flowers of the grislea tormen-
tosa, mixed with sugar, grain, and water, or, according to the reading
of the Sabdakalpadruma (see the Petersburg Dictionary), with sorrel.

XXIil, 1. IMPURITY. 97

(see X XIII, 40), and time (by the lapse of the ten
days of impurity and the like) are purifiers of
animate objects.

89. Of all pure things, pure food is pronounced
the most excellent ; for he who eats pure food only,
is truly pure, not he who is only purified with earth
and water.

90. By forgiveness of injuries the learned are
purified; by liberality, those who have done for-
bidden acts; by muttering of prayers, those who
have sinned in secret; by religious austerities, those
who best know the Veda.

91. By water and earth is purified what should
be purified (because it has been defiled); a river is
purified by its current (carrying away all slime and
mud); a woman, whose thoughts have been impure,
by her menses; and the chief among the twice-born
(the Brahmamas), by renouncing the world.

92. Bodies (when defiled) are purified by water ;
the mind is purified (from evil thoughts) by truth ;
the soul (is purified or freed from worldly vanity) by
sacred learning and austerities; the understanding
(when unable to resolve some doubt), by knowledge.

93. Thus the directions for purifying animate
bodies have been declared to thee; hear now the
rules for cleaning all sorts of inanimate objects.

XXIII.

1, What has been defiled by the impure excre-
tions of the body, by spirits, or by intoxicating
drinks, is impure in the highest degree.

XXIII. 2. Apast. I, 5,17, 10; Gaut. I, 29. — 4. Y. I, 185;
Gaut. I, 29, 31.— 5. M.V, 123; Gaut. 1, 34.— 7-11. M.V, 111,
112, 116, 117; Y. I, 182, 183. —7, 8. Gaut. I, 29, 30. — 13-

[7] H

98 VISHNU. XXIL, 2.

2. All vessels made of iron (or of other metals or
of composition metals such as bell-metal and the
like), which are impure in the highest degree,
become pure by exposure to the fire.

3. Things made of gems or stones or water-
shells, (such as conch-shells or mother-of-pearl, be-
come pure) by digging them into the earth for
seven days.

4. Things made of horns (of rhinoceroses or
other animals), or of teeth (of elephants or other
animals), or of bone (of tortoises or other animals,
become pure) by planing them.

5. Vessels made of wood or earthenware must
be thrown away.

6. Of a garment, which has been defiled in the
highest degree, let him cut off that part which,
having been washed, is changed in colour.

7. Objects made of gold, silver, water-shells, or
gems, when (they are only defiled by leavings of
food and the like, and) not smeared (with greasy
substances), are cleansed with water.

8. So are stone cups and vessels used at Soma-
sacrifices (when not smeared).

15. ΜΙΝ, 118, 189; Y. I, 184, 182. — 16. M.V, 122. — 17. M.
V, 126; Y.1, 191. --- τ8. M.V, 118. — 19-22. ΜΟΥ͂, 120; Y. I,
186, 187. — 25, 26. M. V, 114; Y.I, 190. -- 27. M.V, 115; Y.
I, 185; Apast. I, 5, 17,12; Gaut. I, 29.— 28. Y.I, 185. — 30.
ΜΟΥ͂, 115; Y. I, 190. — 33. ΜΟΥ͂, 122; Y. I, 187. — 38, 39.
M.V, 125, 126. — 38. Y. I, 189.— 4ο. Y. I, 194.— 41. Y. I, 197.
— 47-52. ΜΟΥ͂, 127-133. — 53-55. M.V, 141-143. — 53. Y. I,
195; Apast.I, 5,16, 12; Gaut. I, 38, 41.— 55. Gaut. I, 28. — 56,
51. M.V, 122,124; Y. I, 188.

4. The defilement in the highest degree having been treated of
in the six preceding Sfitras, he now goes on to discuss the various
cases of lesser defilement. (Nand.)

8-11. Regarding the shape of the sacrificial implements men-

XXIII, 16. IMPURITY. 99

9. Sacrificial pots, ordinary wooden ladles, and
wooden ladles with two collateral excavations (used
for pouring clarified butter on a sacrificial fire) are
cleansed with hot water (when not smeared).

10. Vessels used for oblations (of butter, fruits,
and the like are cleansed) by rubbing them with
the hand (with blades of Kusa grass) at the time of
the sacrifice.

11. Sword-shaped pieces of wood for stirring the
boiled rice, winnowing baskets, implements used for
preparing grain, pestles and mortars (are cleansed)
by sprinkling water over them.

12. So are beds, vehicles, and seats (when defiled
even by the touch of a Sfdra)}.

13. Likewise, a large quantity (of anything).

14. Grain, skins (of antelopes, &c.), ropes, woven
cloth, (fans and the like) made of bamboo, thread,
cotton, and clothes (which have only just come from
the manufactory, or which are dyed with saffron and
will not admit of washing for that reason, are
cleansed in the same way, when there is a large
quantity of them);

15. Also, pot-herbs, roots, fruits, and flowers ;

16. Likewise, grass, firewood, dry cow-dung (used
as fuel), and leaves (of the Madhika, Palasa, or
other trees).

tioned in these Sftras, see the plates in Professor Max Miiller’s
paper, ‘ Die Todtenbestattung bei den Brahmanen,’ in the Journal
of the German Oriental Society, IX, LXXVII-LXXX.

12. 1 This Stra and the following ones relate to defilement
‘caused by touch. (Nand.)

13. ‘I.e. more than one man can carry, as Baudhdyana says.’
(Nand.)

14. The use of the particle 4a implies that resin and other objects
mentioned by Devala must be included in this enumeration. (Nand.)

537790A

100 VISHNU. XXIII, 17.

17. The same (when smeared with excrements
and the like, are cleansed) by washing.

18. And so (have the objects mentioned in Sftra
14, if defiled without being smeared, to be cleansed
by washing), when there is only a small quantity of
them ;

19. Silk and wool, with saline earths ;

20. (Blankets or plaids) made of the hair of the
mountain-goat, with the fruits of the soap plant ;

21. Clothes made of the bark of trees!, with Bél
fruit ;

22. Linen cloth, with white sesamum ;

23. Likewise, things made of horns, bone, or
teeth ;

24. (Rugs or covers) made of deer’s hair, with
lotus-seeds ;

25. Vessels of copper, bell-metal, tin, and lead,
with acidulated water;

26. Vessels of white copper and iron, with ashes;

27. Wooden articles, by planing ;

28. Vessels made of fruits (such as cocoa-nuts,
bottle-gourds, and Beél fruits), by (rubbing them
with) cows’ hair.

29. Many things in a heap, by sprinkling water
over them;

30. Liquids (such as clarified butter, milk, &c.),
by straining them ;

17. ‘All the objects mentioned in Sftras 12-16 must be washed,
but so as to avoid injuring them, in case they have been defiled by
excrements or other such impure substances.’ (Nand.)

21. The term amsupa//fa has been rendered in accordance
with Nand.’s interpretation, which agrees with Vigfianesvara’s (on
Y. I, 186). Kullka (on ΜΟΥ͂, 120; see the Petersburg Dictionary)
appears to refer it to two different sorts of clothes.

30-37. These Satras relate to defilement caused by insects, &c.
(Nand.)

XXIII, 37. IMPURITY. IOI

31. Lumps of sugar and other preparations from
the sugar-cane!, stored up in large quantities (ex-
ceeding a Droza) and kept in one’s own house 3, by
water and fire 3;

32. All sorts of salt, in the same manner ;

33. Earthern vessels (if smeared with excrements
and the like), by a second burning ;

34. Images of gods (if smeared), by cleansing
them in the same way as the material (of which
they are made is generally cleansed), and then
installing them anew (in their former place).

35. Of undressed grain let him remove so much
only as has been defiled, and the remainder let him
pound in a mortar and wash.

36. A quantity of prepared grain not exceeding a
Drowa is not spoiled by being defiled (by dogs,
crows, and other unclean animals).

37. He must throw away thus much of it only as
has been defiled, and must sprinkle over the re-
mainder water, into which a piece of gold has been
dropped, and over which the G4yatri has been pro-
nounced, and must hold it up before a goat (or
before a horse) and before the fire.

31. ‘Such as raw sugar, candied sugar, &c.—?If there is no
large quantity of them, they require to be sprinkled with water
only; and if they are kept elsewhere than in the house, as if they
are exposed for sale in a fair, they require no purification at all._—
8’ They must be encircled with fire, and sprinkled with water
afterwards. (Nand.)

32. Nand. mentions as the main species of salt, rock-salt, sea-
salt, sochal-salt, and Sambhala-salt. The last term refers perhaps
to salt coming from the famous salt-lake of Sakambhart or Shambar
in Ragputana.

37- ‘A quantity less than a Droma having been defiled must be
thrown away, as stated by Parasara.” (Nand.) One Droza=4
Adhakas = 1024 Mushéis or handfuls. The meaning of Adhaka,

102 VISHNU. XXIII, 38.

38. That (food) which has been nibbled by a bird
(except a crow or other such birds that must not
be eaten or touched), smelt at by a cow, sneezed on,
or defiled by (human) hair, or by insects or worms,
is purified by earth scattered over it.

39. As long as the scent or moisture, caused by
any unclean substance, remains on the defiled object,
so long must earth and water be constantly applied
in all purifications of inanimate objects.

40. A goat and a horse are pure, as regards their
mouths, but not a cow, nor the impure excretions of
a man’s body; roads are purified by the rays of the
moon and of the sun, and by the winds.

41. Mire and water upon the high road, that
has been touched by low-caste people, by dogs, or
by crows, as well as buildings constructed with
burnt bricks, are purified by the wind.

42. For everybody let him (the A4arya or spiritual
guide) carefully direct the performance of purificatory
ceremonies, with earth and water, when he has been
defiled in the highest degree.

43. Stagnant water, even if a single cow only has
quenched her thirst with it, is pure, unless it is
quite filled with (hair or other) unclean objects ; it
is the same with water upon a rock (or upon the top
of a mountain).

44. From a well, in which a five-toed animal
(whether man or beast, but not one of the five-toed
however, according to Nand.’s observation, varies in different
countries. See Colebrooke’s Essays, I, 533 seq.

38. In explanation of the term amedhya, ‘ unclean substance,’
Nand. quotes the following passage of Devala, ‘Human bones, a
corpse, excrements, semen, urine, the menstrual discharge, adeps,

sweat, the rheum of the eyes, phlegm, and spirituous liquors are
called unclean substances.’

XXIII, so. IMPURITY. 103

animals whose flesh may be eaten)! has died, or
which has been defiled in the highest degree, he
must take out all the waters and dry up the
remainder with a cloth.

45. If it is a well constructed with burnt. bricks
(or stones,) he must light a fire and afterwards
throw Pafiéagavya into it, when fresh water is
coming forth.

46. For small reservoirs of water and for ponds
the same mode of purification has been prescribed
as for wells, O Earth; but large tanks (excepting
Tirthas) are not defiled (by dead animals, &c.)

47. The gods have declared, as peculiar to Brah-
mazas, three causes effecting purity: if an (existing)
impurity has not been perceived by them; if they
sprinkle the object (supposed to be impure) with
water; and if they commend it, in doubtful cases,
with their speech, (saying, ‘This or that shall be
pure.)

48. The hand of a (cook or other) artizan, things
exposed for sale in a shop (though they may have
passed through the hands of many customers), food
given to a Brahmamza (by other Brahmamzas, or by
Kshatriyas, &c., but not by Siddras), and all manu-
factories or mines (of sugar, salt, and the like, but not
distilleries of spirituous liquor), are always pure.

49. The mouth of a woman is always pure (for the
purpose of a kiss); a bird is pure on the fall of fruit
(which he has pecked); a sucking calf (or child), on the
flowing of the milk; a dog, on his catching the deer.

50. Flesh of an animal which has been killed
by dogs is pronounced pure; and so is that of an

44. 'See LI, 6.

104 VISHNU. XXIII, 51.

animal slain by other carnivorous creatures (such as
tigers) or by huntsmen such as Kazdalas (Svapaéas,
Kshattvzs, or other low-caste men).

51. The cavities above the navel must be con-
sidered as pure; those below it are impure; and so
are all excretions that fall from the body.

52. Flies, saliva dropping from the mouth, a
shadow, a cow, an elephant, a horse, sun-beams,
dust, the earth, air, fire, and a cat are always pure.

53. Such drops as fall from the mouth of a man
upon any part of his body do not render it impure,
nor do hairs of the beard that enter his mouth,
nor remnants of his food adhering to his teeth.

54. Drops which trickle on the feet of a man
holding water for others to sip it, are considered as
equal to waters springing from the earth: by them
he is not soiled.

55. He who is anyhow touched by anything im-
pure, while holding things in his hands, is purified
by sipping water, without laying the things on the
ground.

51. There are, according to Indian views, nine cavities or aper-
tures of the body: the mouth, the two ears, the two nostrils, the
two eyes, and the organs of excretion and generation, The two
last are impure, the rest are pure.

55. Nand. and Kullfika (on M.V, 143) explain that hasta,
‘hand,’ here means ‘arm,’ as it would be impossible to sip water
without using the hand. The former adds that, if the things are
being carried with the hand, they must be placed in the cavity
formed by the fore-arm. He refutes the opinion of the ‘Eastern
Commentators, who, arguing from another Smrvti, contend that
‘the things have to be placed on the ground and to be sprinkled
with water ; and he further tries to account for the seemingly con-
tradictory rules propounded by VAsish/ha (Benares ed., III, 43) and
Gautama (I, 28) by explaining that a large quantity of things
should be laid on the ground, and a small quantity placed upon

XXIII, 60. IMPURITY. 105

56. A house is purified by scouring it with a
broom and plastering the ground with cow-dung,
and a manuscript or book by sprinkling water over
it. Land is cleansed by scouring, by plastering it
with cow-dung,

57. By sprinkling?, by scraping, by burning, or
by letting cows (or goats) pass (a day and a night)
on it. Cows are auspicious purifiers, upon cows
depend the worlds,

58. Cows alone make sacrificial oblations possible
(by producing sacrificial butter), cows take away
every sin. The urine of cows, their dung, clarified
butter, milk, sour milk, and Gorofané :

59. Those six excellent (productions) of a cow are
always propitious. Drops of water falling from the
horns of a cow are productive of religious merit, and
have the power to expiate all sins (of those who
bathe in, or rub themselves with, them).

60. Scratching the back of a cow destroys all
guilt, and giving her to eat procures exaltation in
heaven.

some other limb, and further, that food should always be placed on
the ground, but that a garment, a stick, and the like should be kept
in the hand. Compare Dr. Bihler’s note on Gaut. loc. cit. It
may be remarked, incidentally, that Nand. quotes the reading
ukkhish/o ’nidhaya in the passage of Gautama referred to.

56. ‘The term pustaka refers to MSS. or books, whether made
of palm leaves, or of prepared hemp, or of prepared reeds (sara).’
(Nand.) It may be that Nand. means by the last term a sort of
paper, though paper is usually called by its Arabian name (k4gad) in
Indian works. See regarding the materials used for writing in
ancient India, Burnell’s Paleography, p. 84 seq. (2nd ed.)

57-1 The term seka, ‘sprinkling,’ either refers to the earth
being sprinkled by rain, or to Pafidagavya being poured over it.
(Nand.)

58. Gorokana is a bright yellow pigment which is said to be
prepared from the urine or bile of a cow.

106 VISHNU. XXIII, 61.

61. In the urine of cows dwells the Ganges, pros-
perity (dwells) in the dust (rising from their couch),
good fortune in cow-dung, and virtue in saluting
them. Therefore should they be constantly saluted.

XXIV.

1. Nowa Brahmaza may take four wives in the
direct order of the (four) castes;

2. A Kshatriya, three ;

3. A Vaisya, two;

4. A Sddra, one only.

5. Among these (wives), if a man marries one of
his own caste, their hands shall be joined.

6. In marriages with women of a different class,
a Kshatriya bride must hold an arrow in her hand;

7. A Vaisya bride, a whip;

8. A Sidra bride, the skirt of a mantle.

9. No one should marry a woman belonging to
the same Gotra, or descended from the same Aishi
ancestors, or from the same Pravaras.

XXIV. 1-4. Weber, Ind. Stud. X, 21, 74; M. III, 12-14; Y.I,
56, 57. — 5. M. III, 43; Y. 1, 62. — 6-8. M. III, 44; Y. I, 62.
—g, 10, Weber loc. cit.75; M.JII,5; Y.1, 53; Apast. Il, 5, 11,
15, 16; Gaut. IV, 2-5. — 12-16. M. Ill, 8. — 12. Y. I, 53. —

17-26. M. III, 20, 21, 27-34; Y. I, 58-61; Apast. Il, 5, 11, 17-
II, 5, 12, 2; Gaut. IV, 6-13.— 27, 28. M. III, 23-26, 39; Apast.
II, 5, 12, δῷ Gaut. IV, 14, 15. — 29-32. M. III, 37, 38; Y. I,
58-60; Gaut. IV, 30-33. — 38. M. V, 151; Υ.1, 63. — 39. Y. I,
63.— 40. M. IX, go; Y. I, 64. — 41. M. IX, 93.

1. This chapter opens the section on Samsk4ras or sacraments,
i.e. the ceremonies on conception and so forth. (Nand.) This
section forms the second part of the division treating of ἀλᾶγα.
See above, XIX.

g. According to Nand., the term Gotra refers to descent from one
of the seven Aishis, or from Agastya as the eighth ; the term Arsha
(Rishi ancestors), to descent from the Arshfshezas or Mudgalas,

XXIV, 22. WOMEN. 107

10. Nor (should he marry) one descended from
‘his maternal ancestors within the fifth, or from his
paternal ancestors within the seventh degree ;

11. Nor one of a low family (such as an agricul-
turer’s, or an attendant of the king’s family) ;

12. Nor one diseased ;

13. Nor one with a limb too much (as e. g. having
six fingers) ;

14. Nor one with a limb too little;

15. Nor one whose hair is decidedly red ;

16. Nor one talking idly.

17. There are eight forms of marriage :

18. The Brahma, Daiva, Arsha, PragApatya, Gan-
dharva, Asura, Rakshasa, and Paisdéa forms.

19. The gift of a damsel to a fit bridegroom, who
has been invited, is called a Brahma marriage.

20. If she is given to a Aetvig (priest), while he
is officiating at a sacrifice, it is called a Daiva
marriage.

21. If (the giver of the bride) receives a pair of
kine in return, it is called an Arsha marriage.

22. (If she is given to a suitor) by his demand, it
is called a Pragdpatya marriage.

or from some other subdivision of the Bhrigus or Angirasas,
excepting the Gamadagnas, Gautamas, and Bharadvagas ; and the
term Pravara, to the Mantrakrzts of one’s own race, i.e. the ances-
tors invoked by a Brahmama at the commencement of a sacrifice.
Nand.’s interpretation of the last term is no doubt correct; but it
seems preferable to take Gotra in the sense of ‘family name’
(laukika gotra), and to refer the term saman4rsha to descent from
the same Rishi (vaidika gotra). See Dr. Bihler’s notes on Apast.
II, 5, 11, 15, and Gaut. XVIII, 6; Max Miller, History of Ancient
Sanskrit Literature, pp. 379-388 ; Weber, Ind. Stud. X, 69-81. If
4rsha were connected with pravara, the whole compound sama-
narshapravara would denote ‘a woman descended from the same
Rishi ’=samanarsha, Y.1, 53, and sam&napravara, Gaut. XVIII, 6.

108 VISHNU. XXIV, 23.

23. A union between two lovers, without the
consent of mother and father, is called a Gandharva
matriage.

24. If the damsel is sold (to the bridegroom), it
is called an Asura marriage.

25. If he seizes her forcibly, it is called a RAk-
shasa marriage.

26. If he embraces her in her sleep, or while she
is unconscious, it is called a Paisd#a marriage.

27. Among those (eight forms of marriage), the
four first forms are legitimate (for a Brahmaza);

28. And so is the Gandharva form for a Ksha-
triya.

29. A son procreated in a Brahma marriage re-
deems (or sends into the heavenly abodes hereafter
mentioned) twenty-one men (viz. ten ancestors, ten
descendants, and him who gave the damsel in
marriage).

30. A son procreated in a Daiva marriage, four-
teen ;

31. A son procreated in an Arsha marriage,
seven ;

32. A son procreated in a Pragdpatya marriage,
four.

33. He who gives a damsel in marriage according
to the Brahma rite, brings her into the world of
Brahman (after her death, and enters that world
himself).

34. (He who gives her in marriage) according to
the Daiva rite, (brings her) into Svarga (or heaven,
and enters Svarga himself).

35. (He who gives her in marriage) according to
the Arsha rite, (brings her) into the world of Vishzu
(and enters that world himself).

XXIV, 41. WOMEN. 109

36. (He who gives her in marriage) according to
the Prag4patya rite, (brings her) into the world of the
gods (and enters that world himself).

37. (He who gives her in marriage) according to
the GAndharva rite, will go to the world of Gan-
dharvas.

38. A father, a paternal grandfather, a brother, a
kinsman, a maternal grandfather, and the mother
(are the persons) by whom a girl may be given in
marriage.

39. On failure of the preceding one (it devolves
upon) the next in order (to give her in marriage), in
case he is able.

40. When she has allowed three monthly periods
to pass (without being married), let her choose a
husband for herself; three monthly periods having
passed, she has in every case full power to dispose
of herself (as she thinks best).

41. A damsel whose menses begin to appear
(while she is living) at her father’s house, before she
has been betrothed to a man, has to be considered
as a degraded woman: by taking her (without the
consent of her kinsmen) a man commits no wrong.

39. Regarding the causes effecting legal disability, such as love,
anger, &c., see Narada 3, 43.

40. Nand., arguing from a passage of Baudhdyana (see also M.
IX, go), takes rztu, ‘monthly period,’ as synonymous with varsha,
‘year.’ But rtu, which occurs in two other analogous passages also
(Gaut. XVIII, 20, and Narada XII, 24), never has that meaning.

41. Nand. observes, that the rules laid down in this and the
preceding Sloka refer to young women of the lower castes only.
Nowadays the custom of outcasting young women, who have not
been married in the proper time, appears to be in vogue in Brah-
manical families particularly. Smreti passages regarding the ille-
gality of marriages concluded with such women have been collected
by me, Uber die rechtl, Stellung der Frauen, p. 9, note 12. The

TIO VISHNU. XXV, «.

XXV.

1. Now the duties of a woman (are as follows):

2. To live in harmony with her husband;

3. To show reverence (by embracing their feet
and such-like attentions) to her mother-in-law,
father-in-law, to Gurus (such as elders), to divinities,
and to guests ;

4. To keep household articles (such as the win-
nowing basket and the rest) in good array;

5. To maintain saving habits;

6. To be careful with her (pestle and mortar and
other) domestic utensils ;

7. Not to practise incantations with roots (or
other kinds of witchcraft) ; ἡ

8. To observe auspicious customs ;

9. Not to decorate herself with ornaments (or
to partake of amusements) while her husband is
absent from home;

10. Not to resort to the houses of strangers
(during the absence of her husband);

custom of Svayamvara or ‘self-choice,’ judging from the epics,
was confined to females of the kingly caste, and in reality was no
doubt of very rare occurrence.

XXV. 1-13. Colebrooke, Dig. IV, 2, XCII. —2. M.V, 154;
Y. I, 77.— 3. Y. I, 83. — 4-6. M.V, 150; Y. I, 83. — 9, 10.
‘M. IX, 75; Y.1, 84.—12,13. M.V, 148; IX, 3; Y. 1, 85; Gaut.
XVIII, 1.—14.-M.V, 158; Colebrooke, Dig. IV, 3, CKXXIII. —
15. M.V, 155. --α 17. M.V, 160. 15 is also found in the Mar-
kandeya-puraza XVI, 61, and, in a modified form, in other works.
See Bohtlingk, Ind. Spriiche, 3686, 3679. 16 is also found, in a
modified form, in Vriddhasamakhya’s Proverbs XVII, 9; and 17
in Sarngadhara’s Paddhati, Sada@éara, 10. See Béhtlingk, Ind.
Spriiche, 3900, 4948.

10. ‘Strangers’ means any other persons than her parents-in-law,
her brother, maternal uncle, and other near relatives. (Nand.)

XXVI, τ. WOMEN. III

11, Not to stand near the doorway or by the
windows (of her house);

12. Not to act by herself in any matter ;

13. To remain subject, in her infancy, to her
father; in her youth, to her husband; and in her
old age, to her sons. '

14. After the death of her husband, to preserve
her chastity, or to ascend the pile after him.

15. No sacrifice, no penance, and no fasting is
allowed to women apart from their husbands; to
pay obedience to her lord is the only means for a
woman to obtain bliss in heaven.

16. A woman who keeps a fast or performs a
penance in the lifetime of her lord, deprives her
husband of his life, and will go to hell.

17. A good wife, who perseveres in a chaste life
after the death of her lord, will go to heaven like
(perpetual) students, even though she has. no son.

XXVI.

1. If a man has several wives of his own caste,

14. Nand. states that the self-immolation of widows (Sattee) is a
specially meritorious act, and not obligatory. Besides, he quotes
several passages from other Smrstis and from the Brzhanndradtya-
puraza, to the effect that in case the husband should have died
abroad, a widow of his, who belongs to the Bréhmaza caste, may
not commit herself to the flames, unless she can reach the place,
where his corpse lies, in a day; and that one who is in her courses,
or pregnant, or whose pregnancy is suspected, or who has an infant
child, is also forbidden to burn herself with her dead husband.
English renderings of all the texts quoted by Nand. may be found
in Colebrooke’s Essay on the Duties of a Faithful Hindu Widow.
See also above, XX, 39. Nand., arguing from a passage of Bau-
dhayana, takes the particle va, ‘or,’ to imply that the widow is at
liberty to become a female ascetic instead of burning herself.

ΧΧΥΙ. 2. Μ. IX, 86, — 4. M. IX, 87. — 1-4. Colebrooke, Dig.

112 VISHNU. XXVI, 2.

he shall perform his religious duties together with
the eldest (or first-married) wife.

2. (If he has several) wives of divers castes (he
shall perform them) even with the youngest wife if
she is of the same caste as himself.

3. On failure of a wife of his own caste (he shall
perform them) with one belonging to the caste next
below his own; so also in cases of distress (i.e.
when the wife who is equal in caste to him hap-
pens to be absent, or when she has met with a
calamity) ;

4. But no twice-born man ever with a Sddra
wife.

5. A union of a twice-born man with a Sfdra
wife can never produce religious merit; it is from
carnal desire only that he marries her, being blinded
by lust.

6. Men of the three first castes, who through
folly marry a woman of the lowest caste, quickly
degrade their families and progeny to the state of
Sddras.

7. If his oblations to the gods and manes and
(his hospitable attentions) to guests are offered
principally through her hands, the gods and manes
(and the guests) will not eat such offerings, and he
will not go to heaven.

XXVII.
1. The Nishekakarman (ceremony of impregna-

IV, 1, XLIX. — 5-7. M. III, 12, 14, 15, 18; Y. I, 56; Weber,
Ind. Stud. X, 74.— 7. Colebrooke, Dig. IV, 1, LII.

XXVIIL. 1-14. Asv. I, 4-18; Gobh. II, 1-9; Par. I, 4-II, 1;
S4nkh. I, 12-28 ; M. II, 29-35, 66, 67; Y. I, 11-13; Gaut. VIII,
14.—15—-24, 26, 27. Weber, Ind. Stud. X, 21; M. II, 38-47; Y. I,

XXVII, 9. SACRAMENTS. 113

tion) must be performed when the season fit for
procreating children! distinctly appears (for the first
time).

2. The Pumsavana (ceremony to cause the birth
of a male) must be performed before the embryo
begins to move.

3. The Simantonnayana (ceremony of parting
the hair) should take place in the sixth or eighth
month (of pregnancy).

4. The Gatakarman (birth-ceremony) should take
place on the birth of the child.

5. The Na&madheya (naming-rite) must be per-
formed as soon as the term of impurity (caused by
the birth of the child) is over.

6. (The name to be chosen should be) auspicious
in the case of a Brahmaza;

7. Indicating power in the case of a Kshatriya ;

8. Indicating wealth in the case of a Vaisya ;

9. Indicating contempt in the case of a Sidra.

14, 37, 38; Apast. I, 1,1, 18-21; I, 1, 2, 33-3, 6; Gaut. I, 5, 11-
26. — 25. Weber, Ind. Stud. X, 22; M. II, 49; Y.1, 30; Apast. I,
I, 3, 28-30; Gaut. II, 36.— 28, 29. M. II, 174, 64.

1. 1‘Garbha’ here means ‘77tu,’ i.e. the time favourable for pro-
creation, following immediately upon the menstrual evacuation, and
the above ceremony should be performed once only, in order to
consecrate the mother once for all. (Nand.)

2,3. The embryo begins to move in the fourth month of
pregnancy, and the Pumsavana must be performed in the second
or third month of every pregnancy. Thus Nand., who combats
expressly the opinion that this ceremony has the consecration of
the mother, and not the consecration of the foetus, for its object.
_ Regarding the Stmantonnayana he seems to consicer both views
as admissible. According to the former view it would have to be
performed only once, like the Nishekakarman.

' 6-9. Nand. quotes as instances of such names: 1. Lakshmi-
dhara; 2. Yudhish/hira ; 3. Arthapati; 4. Lokadasa; or (observing,

[7] I

114 VISHNU. XXVII, το.

10. The Adityadarsana (ceremony of taking the
child out to see the sun) should take place in the
fourth month (after birth).

11. The Annaprdsana (ceremony of first feeding)
should take place in the sixth month.

12. The AddAkarava (tonsure rite) should take
place in the third year?.

13. For female children the same ceremonies,
(beginning with the birth ceremony, should be per-
formed, but) without Mantras.

14. The marriage ceremony only has to be per-
formed with Mantras for them.

15. The initiation of Brahmazas (should take
place) in the eighth year after conception’;

16. Of Kshatriyas, in the eleventh year after
conception !;

17. Of Vaisyas, in the twelfth year after con-
ception 1.

18. Their girdles should be made of Mujfiga
grass, a bow-string, and Balbaga (coarse grass)
respectively.

19. Their sacrificial strings and their garments
should be made of cotton, hemp, and wool re-
spectively.
pound name), 1. Vishvusarman; 2. Bhimavarman; 3. Devagupta ;
4. Dharmadasa.

to. According to Nand., who quotes a passage of Yama in
support of his opinion, this Sftra has to be divided into two, which
would, however, require several words to complete their sense, the
import of the first being, that the child should be taken out to see
the sun in the third month, and to see the moon in the fourth
month. See the Introduction.

12. 1‘ The third year, i.e. either after conception, or after birth.

(Nand.) Ε
15-17. 'Nand., ‘or after birth.” See Par. and Asv. loc. cit.

XXVIII, 29. SACRAMENTS. 1153

20. The skins (which they wear) should be those
of a black antelope, of a tiger, and of a he-goat
respectively.

21. Their staves should be made of Paldsa, Kha-
dira, and Udumbara wood respectively.

22. Their staves should be of such a length
as to reach the hair, the forehead, and the nose
respectively.

23. Or all (kinds of staves may be used for all
castes indiscriminately).

24. And they should not be crooked, nor should
the bark be stripped off.

25. In begging alms, they should put in the word
‘Lady’ at the beginning, in the middle, and at the
end of their request (according to their caste).

26. The ceremony of initiation must not be de-
layed beyond the sixteenth year in the case of a
Brahmaza; beyond the twenty-second, in the case
of a Kshatriya; and beyond the twenty-fourth, in
the case of a Vaisya.

27. After that, the youths belonging to any of
those three castes, who have not been initiated
at the proper time, are excluded from initiation,
and contemned by the twice-born, and are called
VrAtyas.

28. That skin, that cord, that girdle, that staff,
and that garment which has been given to any one
(on his initiation), that he must for ever wear when
performing any religious observance.

29. His girdle, his skin, his staff, his string, and
his ewer he must throw into the water when broken
(or spoiled by use), and receive others consecrated
with Mantras.

116 VISHNU. XXVIII, 1.

XXVIII.

Now? students shall dwell at their Guru's
(spiritual teacher’s) house.

2. They shall recite their morning and evening
prayers.

3. (A student) shall mutter the morning prayer
standing, and the evening prayer sitting.

4. He shall perform twice a day (in the morn-
ings and evenings) the religious acts of sprinkling
the ground (round the altar) and of putting fuel
on the fire.

5. He must plunge into the waters like a stick.

XXVIII. passim. Asv. Grzhya-s. I, 22; III, 7-9 ; Gobh. Grchya-s.
II, 10, 42—III, 4; Par. Grihya-s. II, 4-6; Sankh. Grzhya-s. II, 6, 9-
12; III, 1.—1. Apast. I, 1, 2, 11. — 3. M. II, 101; Y. I, 24, 25;
Gaut. II, 11. — 4. M. II, 108 ; Y. I, 25; Apast. I, 1, 4, 16. — δ.
Apast. I, 1, 2, 30. — 6, 7. M. I, 73, 182; Y. 1, 247; Apast. I, 2,
5) 273 I, 1, 4,23; Gaut.I, 54; II, 29, 30. — 8. M. I], 41-47; Y.I,
29; Apast.I, 1,2, 33-I, 1, 3, 10; Gaut. I, 15, 16, 22.— 9, το. M.
II, 183, 184, 51; Y. I, 29, 31; Apast I, 1, 3, 25, 32; Gaut. II,
35, 37-39: — 11, 12. M. II, 177-179, &c.; Y.1, 33, &c.; Apast.
I, 1, 2, 23-28, &c.; Gaut. II, 13, &c. — 13-23. M.II, 194, 71, 72,
122-124, 195-198 ; Apast. I, 2, 4, 28; I, 2, 5, 12, 23; I, 2, 6,
5-9, 14; Gaut. II, 21, 25-28; I, 52; I, 14.— 17. Y. 1, 26.—

24-26. M. II, 199, 200. — 27, 28. M. II, 204; Apast. I, 2, 8, 11,
13. — 29, 30. M. II, 205; Apast. I, 2, 8, 19-21. — 31-33. M. II,
208, 209; Apast. I, 2, 7, 28, 30; Gaut. II, 31, 32. — 34-36. M.
III, 2; 11, 168. — 37-40. M. II, 169-172; Y. II, 39; Apast. I,
1,1, 15-17; Gaut. I, 8.— 41. M. Il, 219; Apast. I, 1, 2, 31, 32;
Gaut. I, 27.—42. M. II, 245; Y.1,51; Apast. I, II, 30, 1; Gaut.
IX, 1. — 43-46. M. II, 243, 247, 248; Y.I, 49; Apast. I, 2, 4,
29; Gaut. II, 5-8.— 47. M. 11, 249; Gaut. III, 9. — 48-53. M.
XI, 121, 123, 124; II, 181, 187, 220.— 51, 52. Y. III, 278, 281;
Gaut. XXIII, 20.

1, \‘I.e.after the performance of the initiation ceremony.’ (Nand.)

5. The sense of this injunction, according to Nand., is, that he
must not pronounce any bathing Mantras. But more ‘probably it

XXVIII, 15. STUDENTSHIP. 117

6. Let him study when called (by his teacher).

7. He shall act so as to please his Guru (spiritual
teacher) and to be serviceable to him.

8. He shall wear his girdle, his staff, his skin, and
his sacrificial string.

9. He shall go begging at the houses of virtuous
persons, excepting those of his Guru's (and of his
own) relatives.

10. He may eat (every morning and evening)
some of the food collected by begging, after having
received permission to do so from his Guru.

11. He must avoid SrAddhas, factitious salt, food
turned sour!, stale food, dancing, singing, women,
honey, meat, ointments, remnants of the food (of
other persons than his teacher), the killing of living
beings, and rude speeches.

12. He must occupy a low couch.

13. He must rise before his Guru and go to rest
after him.

14. He must salute his Guru, after having per-
formed his morning devotion.

15. Let him embrace his feet with crossed hands,

is meant, that he shall swim motionless like a stick (see Apast. I,
1, 2, 30, with Dr. Bihler’s note). According to a third explana-
tion, which is mentioned both by Haradatta and by Devapéla in
his Commentary on the Ka¢haka Grzhya-sftra, the sense would be,
that he is not allowed, while bathing, to rub his skin, in order to
clean himself, with bathing powder and the like.

11.1 Nand. interprets sukta, ‘food turned sour, by ‘rude
speeches,’ because if taken in its other meaning, it would be
included in the next term, paryushita, ‘stale food.’ However, if
Nand.’s interpretation were followed, it would coincide with the last
term of this enumeration, aslila, ‘rude speeches;’ and its position
between two articles of food renders the above interpretation more
plausible.

118 VISHNU. XXVIII, 16.

16. The right foot with his right hand, and the
left foot with his left.

17. After the salutation (abhivddaye, ‘I salute’)
he must mention his own name and add the word
‘bhos’ (Venerable Sir) at the end of his address.

18. He must not speak to his Guru while he is
himself standing, or sitting, or lying, or eating, or
averting his face.

19. And let him ‘speak, if his teacher sits, stand-
ing up; if he walks, advancing towards him; if he is
coming near, meeting him; if he runs, running after
him ;

20. If his face is averted, turning round so as to
face him;

21. If he is at some distance, approaching him;

22. If he is in a reclining position, bending to
him ;

23. Let him not sit in a careless attitude (such
as e.g. having a cloth tied round his legs and knees,
while sitting on his hams) before the eyes of his
teacher.

24. Neither must he pronounce his mere name
(without adding to it the word Sri or a similar term
at the beginning).

25. He must not mimic his gait, his manner, his
speech, and so on.

26. Where his Guru is censured or foully belied,
there let him not stay.

27. Nor must he sit on the same seat with him,

28. Unless it be on a rock!, on a wooden bench,
in a boat, or in a carriage.

28. ! Thus according to Kullika (on M. II, 204). Nand. takes
the term silaphalaka as a compound denoting ‘a stone seat.’

XXVILI, 40. STUDENTSHIP. 119

~ 29. If his teacher’s teacher is near, let him be-
have towards him as if he were his own teacher.

30. He must not salute his own Gurus without
his teacher's leave.

31. Let him behave towards the son of his
teacher, who teaches him the Veda, as towards his
teacher, even though he be younger or of an equal
age with himself ;

32. But he must not wash his feet,

33. Nor eat the leavings of his food.

34. Thus let him acquire by heart one Veda, or
two Vedas, or (all) the Vedas.

35. Thereupon, the Vedaigas (that treating of
phonetics and the rest)}.

36. He who, not having studied the Veda, applies
himself to another study, will degrade himself, and
his progeny with him, to the state of a Sddra.

37. From the mother is the first birth; the
second, from the girding with the sacrificial string.

38. In the-latter, the SAvitri hymn? is -his mother,
and the teacher his father.

39. It is this which entitles members of the three
higher castes to the designation of ‘ the twice-born.’

40. Previous to his being girded with the sacri-
ficial string, a member of these castes is similar to a
Sadra (and not allowed to study the Veda).

30. Nand. here interprets Guru by ‘a paternal uncle and the
rest.’

31. This rule refers to a son of his spiritual teacher, who teaches
him one or two chapters of the Veda, while the teacher himself is
gone out for bathing or some such reason. V4, ‘or,’ is added in
order to include a son of the teacher, who is himself a pupil, as
Manu (II, 208) says. (Nand.)

35. 1See Max Miiller, Ancient Sanskrit Literature, p. 108 seq.
᾿ 38. } Rig-veda III, 62, το.

120 VISHNU. XXVIII, 41.

41. A student shall shave all his hair, or wear it
tied in one lock.

42. After having mastered the Veda, let him take
leave of his teacher and bathe, after having pre-
sented him with a gift.

43. Or let him spend the remainder of his life at
his teacher’s house.

44. If, while he is living there, his teacher should
die, let him behave to his teacher’s son as towards
his teacher himself ;

45. Or? towards one of his wives, who is equal
to him in caste.

46. On failure of such, let him pay homage to the
fire, and live asa perpetual student.

47. A Brahmaza who. passes thus without tiring
(of the discharge of his duties) the time of his stu-
dentship will attain to the most exalted heavenly
abode (that of Brahman) after his death, and will
not be born again in this world.

48. A voluntary effusion of the semen by a twice-
born youth (in’ sexual intercourse with a woman),
during the period of his studentship, has been pro-
nounced a transgression of the rule prescribed for
students by expounders of the Vedas well acquainted
with the system of duties.

49. Having loaded himself with that crime, he
must go begging to seven houses, clothed only with
the skin of an ass, and proclaiming his deed.

42. After the solemn bath (see Asv. III, 8, 9; Gobh. III, 4;
Par. If, 6; Sankh. IIT, 1), which terminates the period of student-
ship, the student, who is henceforth called Sn4taka, ‘one who has
bathed,’ is allowed to return home.

45. ) According to Nand., the particle va, ‘or,’ is used in order
to include another alternative, that of living with an old fellow-
student, as directed by Gautama, III, 8.

XXIX, 1. STUDENTSHIP. 121

50. Eating once a day only a meal consisting of
the alms obtained at those (houses), and bathing at
the three Savanas (dawn, noon, and evening), he will
be absolved from guilt at the end of the year.

51. After an involuntary effusion of the semen
during sleep, a twice-born student must bathe (on
the next morning), worship the sun (by offerings of
perfumes and the like), and mutter three times the
Mantra, ‘Again shall my strength return to της ν᾿

52. He who for seven days omits to collect alms
and to kindle the sacred fire, must perform the
penance of an Avakirzin (breaker of his vow), pro-
vided that he has not been prevented from the dis-
charge of his duties by an illness.

53. Ifthe sun should rise or set while a student
is purposely indulging in sleep, ignoring (the pre-
cepts of law), he must fast for a day, muttering (the
GAyatri one thousand and eight times).

XXIX.

1. He who having initiated a youth and in-
structed him in the Vratas!, teaches him (one branch
of) the Veda (together with its Angas, such as that
relating to phonetics, and the rest) is called A#4rya
(teacher).

51. 1 Taitt, Arany. I, 30.

XXIX. τ. Apast. I, 1, 1, 13; Gaut. I, 9. — 1-3. M. II, 140-
143; Y.1,34,35.— 7-10. M.II, 111,112, 114, 115. — 9, 10. See
Biihler, Introd. to Digest, p. xxix.

1. The Vratas of a student are certain observances to be kept
by him before he is admitted to the regular course of study of the
Veda, and again before he is allowed to proceed to the study of
the Mahandmni verses and to the other higher stages of Vedic
learning. See, particularly, Sankh. f1, 11, 12, with Dr. Oldenberg’s
note (Ind. Stud. XV, 139).

122 VISHNU. XXIX, 2.

2. He who teaches him (after he has been initiated
by another) either (an entire branch of the Veda) in
consideration of a fee, or part of a Veda (without
taking a fee), is called UpAdhy4ya (sub-teacher).

3. He who performs sacrifices (whether based
upon Sruti or upon Smr“ti) is called Retvig (officiat-
ing priest).

4. He must not engage a priest for the per-
formance of sacrifices without having ascertained
(his descent, character, and conduct).

5. Neither must he admit to his teaching (one
whom he does not know).

6. And he must not initiate such a one.

7. If one answers improperly, or the other asks
improperly ', that one (or both) will perish or incur
hatred.

8. If by instructing a pupil neither religious merit
nor wealth are acquired, and if no sufficient atten-
tion is to be obtained from him (for his teacher’s
words), in such soil divine knowledge must not be
sown: it would perish like fine seed in barren soil.

9. The deity of sacred knowledge approached
a Brahmaza (and said to him), ‘Preserve me, I am
thy treasure, reveal me not to a scorner, nor to a
wicked man, nor to one of uncontrolled passions:
thus I shall be strong.

10. ‘Reveal me to him, as to a keeper of thy
gem, O Brahmaza, whom thou shalt know to be
pure, attentive, possessed of a good memory, and
chaste, who will not grieve thee, nor revile thee.’

4. 1A proper question is, e.g. if the pupil modestly says, ‘I
don’t know about this, therefore I want to be instructed.’ An im-
proper question is, e.g. if he says, ‘Why do you pronounce this thus

wrongly?’ An improper answer is an answer to an improper
question. (Nand.)

XXX, 5. STUDENTSHIP. 123

XXX.

After having performed the Up4karman cere-
mony on the full moon of the month Sr4vaza, or of
the month Bhadra, the student must (pass over the
two next days without studying, and then) study for
four months and a half.

2. After that, the teacher must perform out of
town the ceremony of Utsarga for those students
(that have acted up to this injunction); but not for
those who have failed to perform the ceremony of
Upakarman.

3. During the period (subsequent upon the cere-
mony of Upa&karman and) intermediate between it
and the ceremony of Utsarga, the student must read
the Vedangas.

4. He must interrupt his study for a day and a
night on the fourteenth and eighth days of a month’.

5. (He must interrupt his study for the next day

XXX. 1-33..Weber, Ind. Stud. X,130-134; Nakshatras II, 322,
338-339; M. IV, 95-123; II, 71,74; Y.1, 142-151; Apast.I, 3:9-
11; Gaut. XVI; I, 51, 53. — 33-38. Asv. III, 3, 3; M. II, 107; Y.I,
41-46. — 41, 42. M. ἢ, 116. — 43-46. M. II, 117, 146-148, 144.

1-3. The annual course of Vedic studies opens with a ceremony
called Upakarman, and closes with a ceremony called Utsarga.
The latter, according to the rule laid down in Sfitra 1, would fall
upon the first day of the moon’s increase, either in Pausha or in
MAagha. Nand. states that those students who have not per-
formed the Upakarman ceremony in due time must perform a
penance before they can be admitted to the Utsarga; nor must
those be admitted to it who have failed to go on to the study of
another branch of the Veda at the ordinary time, after having
absolved one.

4. ) Nand., with reference to a passage of Harfta, considers the
use of the plural and of the particle 4a to imply that the study must
~~ be interrupted on the first and fifteenth days.

1 This refers to the second days of the months Phalguna,
Ashita, and Ka4rttika. (Nand.)

124 VISHNU. XXX, 6.

and night) after a season of the year has begun},
(and for three nights) after an eclipse of the moon.

6. (He must not study for a day and a night)
when Indra’s flag is hoisted or taken down.

7. (He must not study) when a strong wind is
going.

8. (He must not study for three days) when rain,
lightning, and thunder happen out of season'.

9. (He must not study till the same hour next
day) in the case of an earthquake, of the fall of a
meteor, and when the horizon is preternaturally red,
as if on fire.

10. (He must not study) in a village in which a
corpse lies ;

11. Nor during a battle;

.Nor while dogs are barking, jackals yelling,
or asses braying ;

13. Nor while the sound of a musical instrument
is being heard ;

14. Nor while Sfidras or outcasts are near ;

15. Nor in the vicinity of a temple, of a burial-
ground, of a place where four ways meet, or of a
high road ;

16. Nor while immersed in water ;

17. Nor with his foot placed upon a bench ;

18. Nor while riding upon an elephant, a horse,
or a camel, (or in a carriage drawn by any of those
animals), or being borne in a boat, or in a carriage
drawn by oxen ;

19. Nor after having vomited ;

8. 1.1.6. not during the rains.’ (Nand.)

12. Nand. considers the term sva, ‘dog,’ to include all the other
animals mentioned by Apastamba, I, 3, 10, 17.

19-21. After having vomited or been purged, he shall interrupt

ΧΧΧ, 28. STUDENTSHIP. : 125

20. Nor after having been purged ;

21. Nor during an indigestion.

22. When a five-toed animal has passed between
the teacher and the pupil (the latter must interrupt
his study for a day and a night).

23. When a king or a learned Brahmaza (who
has mastered one Veda), or a cow, or a Brahmaza
(in general) has met with an accident (he must not
study).

24. After the Up&karman (he must not study for
three days).

25. And after the Utsarga (he must interrupt his
study for as many days).

26. And (he must avoid to study) the hymns of
the Azg-veda, or those of the Yagur-veda, while the
S4man melodies are being chanted.

27. Let him not lie down to sleep again when he
has begun to study in the second half of the night.

28. Let him avoid studying at times when there
ought to be an intermission of study, even though a
question has been put to him (by his teacher) ;

his study for a day and a night; when suffering from indigestion,
till he has digested his food. (Nand.) -

22. According to Nand., the interruption of study is to last for
two days, when a crow, or an owl, or a wild cock, or a mouse, or a
frog, and the like animals have passed ; and for three days, when
a dog, or an ichneumon, or a snake, or a frog (sic), or a cat has
passed. He quotes Gaut. I, 59 in support of his interpretation.
I have translated according to Μ, IV, 126; Y.I, 147.

23. In these cases the study shall not be taken up again till the
accident has been appeased by propitiatory rites. If any of the
persons in question has died, the interruption is to last for a day
and a night, in case they were persons of little merit; but in case
they should have been very virtuous, it is to last for three days.
(Nand.)

28. Every lesson consists of questions put by the teacher and
the pupil’s answers to them.

126 VISHNU. XXX, 29.

29. Since to study on forbidden days neither
benefits him in this nor in the other world.

30. To study on such days destroys the life of
both teacher and pupil.

31. Therefore should a teacher, who wishes to
obtain the world of Brahman, avoid improper days,
and sow (on proper days) the seed of sacred know-
ledge on soil consisting of virtuous pupils.

32. At the beginning and at the end of the
lecture let the pupil embrace his teacher's feet ;

33. And let him pronounce the sacred syllable Om.

34. Now he who studies the hymns of the A7zg-
veda (regularly), feeds the manes with clarified
butter.

35. He who studies the Yagus texts, (feeds them)
with honey.

36. He who studies the Sdman melodies, (feeds
them) with milk.

37. He who studies the Atharva-veda, (feeds
them) with meat.

38. He who studies the Purdzas, Itih4sas, Ved4n-
gas, and the Institutes of Sacred Law, feeds them
with rice.

39. He who having collected sacred knowledge,
gains his substance by it in this world, will derive
no benefit from it in the world to come.

43. Nand., quoting a passage of Yama, states the particle 4a to
imply that the pupil must touch the ground, after having pro-
nounced the syllable Om.

38. Nand. considers the use of a Dvandva compound to imply
that logic (Nyaya) and the Mim4amsa system of philosophy are
also intended in this Sfitra. Regarding the meaning of the terms
Puraza and Itihasa, see Max Miiller, Ancient Sanskrit Literature,
Pp. 40 seq.

39. This rule cannot refer to teaching for a reward, because

XXX, 47. STUDENTSHIP. 127

40. Neither will he (derive such benefit from it),
who uses his knowledge in order to destroy the
reputation of others (by defeating them in argu-
ment). ;

41. Let no one acquire sacred knowledge, with-
out his teacher's permission, from another who is
studying divine science.

42. Acquiring it in that way constitutes theft of
the Veda, and will bring him into hell.

43. Let (a student) never grieve that man from
whom he has obtained worldly knowledge (relating
to poetry, rhetoric, and: the like subjects), sacred
knowledge (relating to the Vedas and Vedangas), or
knowledge of the Supreme Spirit.

44. Of the natural progenitor and the teacher
who imparts the Veda to him, the giver of the Veda
is the more venerable father; for it is the new
existence acquired by his initiation in the Veda,
which will last him both in this life and the next.

45. Let him consider 85. ἃ merely human exist-
ence that which he owes to his father and mother
uniting from carnal desire and to his being born
from his mother’s womb.

46. That existence which his teacher, who knows
all the Vedas, effects for him through the prescribed
rites of initiation with (his divine mother) the
G4yatri, is a true existence; that existence is
exempt from age and death.

47. He who fills his ears with holy truths, who

that is a minor offence (upapataka ; see below, XXXVII, 20); nor
can it refer to teaching in general, because it is lawful to gain one’s
substance by it; but it refers to those who recite the Veda in
behalf of another, and live by doing so. (Nand.)

4t. See XXVIII, 6, and the preceding note.

128 VISHNU. XXXI, τ.

frees him from all pain (in this world and the next),
and confers immortality (or final liberation) upon
him, that man let the student consider as his (true)
father and mother: gratefully acknowledging the
debt he owes him, he must never grieve him.

XXXII.

1. A man has three Atigurus (or specially venera-
ble superiors) :

2. His father, his mother, and his spiritual
teacher.

3. To them he must always pay obedience.

4. What they say, that he must do.

5. And he must do what is agreeable and ser-
viceable to them.

6. Let him never do anything without their leave.

7. Those three are equal to the three Vedas
(Rig-veda, Sdma-veda, and Yagur-veda), they are
equal to the three gods (Brahman, Vishzu, and
Siva), they are equal to the three worlds (of men,
of gods, and of Brahman), they are equal to the
three fires.

8. The father is the Garhapatya (or household)
fire, the mother is the Dakshiza (or ceremonial)
fire, and the spiritual teacher is the Ahavantya (or
sacrificial) fire.

9. He pays regard to all his duties, who pays
regard to those three; he who shows no regard to

XXXI. 1-6. M. II, 225, 226, 228, 229; Apast. I, 4, 14, 6;
Gaut. II, 50, 51.— 7. M. II, 230. — 8. M. II, 231; Apast. I, 1,3,
44.— 9. Μ. II, 234.— το. M. II, 233.

g. ‘The father is said to be of the same nature as the Garha-
patya fire, because the Ahavantya is produced from it; the mother
is said to be of the same nature as the Dakshiza fire, because it

XXXII, 4. STUDENTSHIP. 1209

them, derives no benefit from any religious ob-
servance.

10. By honouring his mother, he gains the pre-
sent world; by honouring his father, the world of
gods ; and by paying strict obedience to his spiritual
teacher, the world of Brahman.

XXXII.

1. A king, a priest, a learned Brahmaza, one
who stops wicked proceedings, an Upddhy4ya, a
paternal uncle, a maternal grandfather, a maternal
uncle, a father-in-law, an eldest brother, and? the
parents-in-law of a son or a daughter are equal to
a teacher ;

2. And so are their wives, who are equal in caste
to them.

3. And their mother’s sister, their father’s sister,
and? their eldest sister.

4. A father-in-law, a paternal uncle, a maternal

has a separate origin, or because she has the sacrificial implements,
such as the pestle and mortar and the like, in her charge ; and the.
spiritual teacher is said to be of the same nature as the Ahavantya
fire, because all oblations fall to his share, as the Smrdti says (Y. I,

27), “Let him (the pupil) deliver to him (the teacher) the collected
alms.”’ (Nand.)

XXXII. 1. Μ. II, 206.— 2. Μ. II, 210. —3. M. II, 131.— 4.
M. II, 130; Apast. I, 4, 14, 11. — 5, 6. M. II, 210, 2t1; Apast.
I, 2, 7, 27; Gaut. II, 31, 32. — 7. M. II, r29. — 8, 9. M. XI, 205;
Y. Ill, 292.— 10. Apast. I, 1, 2, 20.— 11, 12. M.II, 201 ; Apast.
I, 2, 8, 15.— 13. M. II, 212; Gaut. II, 34. — 14. M. II, ὧν ὁ ae
15. M.II, 217; Gaut. II, 33; VI, 2.— 16. M. II, 136; Gaut. VI,
20.— 17. M. II, 135; Apast. I, 4, 14, 25. —18. Μ. II, 155.

1. ' The particle 4a is used here, according to Nand., in order to
include a paternal grandfather and other persons mentioned in a
pire

1The particle 4a here refers, according to Nand, to the
seal grandmother and others mentioned in a Smriti.

[1] Κ

130 VISHNU. XXXII, 5.

uncle, and a priest he must honour by rising to
meet and saluting them, even though they be
younger than himself.

5. The wives of Gurus (superiors), who are of a
lower class than their husbands (such as Kshatriya
or Vaisya or Mardh4vasikta wives), shall be honoured
by (rising to meet and) saluting them from far; but
he must not embrace their feet. .

6. He should avoid to rub and anoint the limbs
of Guru’s wives, or to anoint their eyes, or to
arrange their hair, or to wash their feet, or to do
other such services for them.

7. To the wife of another, even though he does
not know her, he must either say ‘sister’ (if she is
of equal age with himself), or ‘daughter’ (if she is
younger than himself), or ‘mother’ (if she is older
than himself).

8. Let him not say ‘thou!’ to his Gurus (superiors).

9. If he has offended one of them (by saying
‘thou’ to him, or in some other manner), he must
keep a fast and not eat again till the end of the
day, after having obtained his forgiveness.

10. He must avoid to quarrel with his spiritual
teacher and to argue with him (from emulation).

11. And he must not censure him;

5. Sfidra wives are exempt from this rule; he should rise to
meet, but not salute them. (Nand.)

8. ‘Other insulting language, as e.g. if he says hush or pish to
them, is also included in this term. The use of the particle 4a
indicates that other persons entitled to respect are also intended in
this Sftra. (Nand.)

to. ‘The particle a is used in order to include Brahmamas in
general in this prohibition.’ (Nand.)

11. ‘The use of the particle 4a shows that defamatory speeches
are also intended.’ (Nand.)

ΧΧΧΠΙ, 1. CRIMES. 121

12. Nor act so as to displease him.

13. (A pupil) must not embrace the feet of a
Guru’s young wife, if he has completed his twentieth
year, or can distinguish virtue from vice.

14. But a young student may at pleasure prostrate
himself before a young wife of his Guru, (stretching
out both hands) as ordained (see XXVIII, 15),
saying, ‘I, N. N. (ho! salute thee).’

15. On returning from a journey he shall (once)
embrace the feet of the wives of his Gurus (su-
periors), and daily salute them, remembering the
practice of the virtuous.

16. Wealth, kindred, age, the performance of
religious observances, and, fifthly, sacred knowledge
are titles to respect; each subsequent one is
superior to the one preceding in order.

17. A Brahmama, though only ten years old}, and
a member of the kingly caste, though a hundred years
old, must be considered as father and son; and of
these two, the Brahmama is the father.

18. The seniority of Brahmazas is founded upon
sacred knowledge; of Kshatriyas, upon valour in
arms ; of Vaisyas, upon grain and (other) wealth; of
Sfidras, upon (priority of ) birth.

XXXII.

1. Now man has three most dangerous enemies,
called carnal desire, wrath, and greed,

17. 11. 6. a Brahmaa for whom the ceremony of initiation has
been performed. (Nand.) This proverb is also found in the Niti-
sAstra 155, in the Mahabhfrata II, 1385 seq., &c., and in other works.
See Bohtlingk, Ind. Spriiche, 6163, 2456, &c.

XXXIIL. 1. Apast. I, 8, 23, 4, 5.

1. The mention which has been made in the preceding section,
that on Afara or rules of conduct, of the breach of the vow of

K 2

132 VISHNU. XXXIII, 2.

2. They are specially dangerous to the order of
householders, because they have (houses, wives, and
other) property.

3. Man, being overcome by those (three enemies),
commits crimes in the highest degree, high crimes,
minor crimes, and crimes in the fourth degree ;

4. Also crimes effecting loss of caste, crimes de-
grading to a mixed caste, and crimes rendering the
perpetrator unworthy (to receive alms and the like);

5. And crimes causing defilement, and miscel-
laneous offences.

6. This is the threefold path to hell, destructive
of self: carnal desire, wrath, and greed: therefore
must a man shun those three vices.

XXXIV.

1. Sexual connection with one’s mother, or
daughter, or daughter-in-law are crimes in the
highest degree.

2. Such criminals in the highest deerée should
proceed into the flames; for there is not any other
way to atone for their crime.

XXXV.
1. Killing a Brdhmaza, drinking spirituous liquor,

chastity and the penance for it (see XXVIII, 48, 49), causes him
(Vishzu) to discuss the law of penance (Prayaséitta). This is done
in the following section, to which Chapter XXXIV serves as
Introduction. (Nand.) The section on Prayaskitta extends as far
as Chapter LVII.

6. This proverb is also found in the Bhagavad-gfta, XVI, 21, and
in the Mahabharata, V, 1036. See Bohtlingk, Ind. Spriiche, 2645.

XXXV. 1. M. IX, 235; ΧΙ, 55; Ὗ. ΠΙ, 227; Apast. I, 7, 21,
8; Gaut. XXI, 1. — 2, 3. M. XI, 181; Y. III, 227, 261; Gaut.
XXI, 3.— 4. M. XI, 181.

XXXVI, τ. CRIMES. 133

stealing the gold of a Brahmaza, and sexual connec-
tion with a Guru’s wife are high crimes.

2. And social intercourse with such (criminals is
also a high crime).

3. He who associates with an outcast is out-
casted himself after a year;

4. And so is he who rides in the same carriage
with him, or who eats in his company, or who sits
on the same bench, or who lies on the same couch
with him.

5. Sexual intercourse, intercourse in sacrificing,
and intercourse by the mouth (with an outcast)
entails immediate loss of caste.

6. Such mortal sinners are purified by a horse-
sacrifice and by visiting all Tirthas (places of pil-
grimage) on earth.

XXXVI.

1. Killing a Kshatriya or Vaisya engaged in a
sacrifice, or a woman in her courses, or a pregnant
woman, or a woman (of the Brahmaza caste) who has
bathed after temporary uncleanness', or an embryo

5. ‘Intercourse of marriage’ means sexual connection- with an
outcasted man or woman, or giving a damsel in marriage to an
outcasted man. ‘Intercourse in sacrificing’ means sacrificing for,
or with, an outcast. ‘Mouthly intercourse’ means teaching, or
being taught by, or studying together with, an outcast. The
present rule holds good in cases of voluntary intercourse only; if
the intercourse was involuntary, the loss of caste does not follow
till after a year. Others assert that the immediate loss of caste
is entailed by particularly intimate intercourse only. (Nand.)

XXXVI. 1. M. XI, 88; Y. III, 251; Apast. I, 9, 24, 6, 8,9. —
2-4. M. XI, 57-59, 171, 172; Y. III, 228-233. — 2. Gaut. XXI,
10. — 5. Gaut. XXI, 1.— 7. Apast. I, 7, 21, 9.

1. 1 The term 4treyi (atrigotra) has been translated here and in

134 VISHNU. XXXVI, 2.

of unknown sex, or one come for protection, are
crimes equal to the crime of killing a Brahmaza.

2. Giving false evidence and killing a friend:
these two crimes are equal to the drinking of
spirituous liquor.

3. Appropriating to one’s self land belonging to
a Bréhmaza or a deposit (belonging to a Brahmava
and not consisting of gold) are crimes equal to a
theft of gold (belonging to a Brahmamza).

4. Sexual connection with the wife of a paternal
uncle, of a maternal grandfather, of a maternal
uncle, of a father-in-law, or of the king, are crimes
equal to sexual connection with a Guru's wife ;

5. And so is sexual intercourse with the father’s
or mother’s sister and with one’s own sister ;

6. And sexual connection with the wife of a
learned Brahmaza, or a priest, or an Upadhyaya,
or a friend;

7. And with a sister’s female friend (or with one’s
own female friend), with a woman of one’s own race,
with a woman belonging to the Brahmaza caste,
with a (Brahmaza) maiden (who is not yet betrothed
to a man), with a low-caste woman, with a woman
in her courses, with a woman come for protection,

other places in accordance with that interpretation which is
sanctioned by the majority among the commentators of law
works. Nand., on the other hand, gives the preference to the
opinion of those who render it by ‘a woman descended from or
married to a man of the race of Atri’

2. ‘The term etau, “these,” is used in order to include the
forgetting of Veda texts and other crimes, which are mentioned as
equal to drinking spirituous liquor by Manu (XI, 57) and Y4gfia-
valkya (IIT, 229).’ (Nand.)

5. ‘The particle 4a in this Stra refers to little girls, as ordained
by Manu, XI, 59.’ (Nand.)

XXXVI, 6. CRIMES. 135

with a female ascetic, and with a woman entrusted
to one’s own care.

8. Such minor offenders become pure, like mortal
sinners, by a horse-sacrifice and by visiting Tirthas.

XXXVI.

1, Setting one’s self up by false statements (as
by saying, ‘I have done this,’ or the like).

2. Making statements, which will reach the ears
of the king, regarding a (minor) offence committed
by some one; |

3. Unjustly upbraiding a Guru (as by saying,
“You have neglected such a household duty’);

4. Reviling the Veda;

5. Forgetting the Veda texts, which one his
studied ;

6. (Abandoning) one’s holy fire, or one’s father,
mother, son, or wife;

XXXVII. 1-34. M. XI, 56, 57, 60-67 ; Y. III, 228-230, 234-
242; Apast. I, 7, 21, 12-17; Gaut. XXI, 11. — 35. M. XI, 118;
Y. III, 265.

1. ‘ But if a man who does not know all the four Vedas says, in
order to procure a valuable present or some other advantage, ‘I
know the four Vedas,’ or if he says of another, his superior in caste
or sacred knowledge, in order to prevent his receiving a valuable
present, ‘This man is no Brahmama,’ or ‘He does not know any-
thing,’ in all such cases his crime is equal to the killing of a
Braéhmaza.’ (Nand.)

2. ‘ But giving information of a heavy crime constitutes a crime
equal to the killing of a’‘Brahmana.’ (Nand.)

3. Guru means ‘father’ here. Heavy reproaches, as 6. g. ifa
son says to his father, ‘ You have made unequal shares in dividing
the patrimony,’ are equal to killing a Brahmana. (Nand.)

4. ‘But atheistical detracting from the authority of the Veda
constitutes a crime equal to the drinking of spirituous liquor.’
(Nand.)

6. ‘The use of the particle 4a indicates that distant relatives
are also intended here, as YAgfiavalkya, ITI, 239, states.’ (Nand.)

136 γιβηνῦ. XXXVII, 7.

7. Eating the food of those whose food may not
be eaten, or forbidden food ;

8. Appropriating to one’s self (grain, copper, or
other) goods of another man (but not his gold) ;

g. Sexual intercourse with another man’s wife ;

10. Sacrificing for persons for whom it is for-
bidden to sacrifice (such as Sfidras, persons for
whom the initiation has not been performed, and
the like);

11. To live by a forbidden occupation (as, if a
Brahmaza lives by the occupation of a Kshatriya, or
of a Vaisya).

" 12. Receiving unlawful presents ;

13. Killing a Kshatriya, or a Vaisya, or a Sddra,
or a cow;

14. Selling articles that ought not to be sold
(such as salt, lac, or others);

15. For an elder brother to suffer his younger
brother to marry before him ;

16. For a younger brother to marry, though his
elder brother is not yet married ;

17. To give a girl in marriage to either of those
two (categories of offenders) ;

18. Or to perform the nuptial ceremony for
them ;

19. To allow the proper time for the ceremony
of initiation to pass without being initiated ;

10. ‘ But sacrificing for an outcast is a high crime.’ (Nand.)

12. This rule refers to receiving presents from an outcast or
other person, whose gifts must not be accepted, to receiving im-
proper gifts, such as a ram, or a black antelope, and to receiving
presents at an improper place, such as Kurukshetra, or at an
improper time, such as during an eclipse of the sun. The particle
a further refers to giving instruction to those who are not entitled
to receive it, as Yama mentions. (Nand.)

XXXVI, 34. CRIMES, 137

20. To teach the Veda for a reward (unless it be
in an emergency) ;

21. To be taught by one who teaches the Veda
for a reward (unless it be in an emergency) ;

22. To be employed (by the king’s order) in the
working of mines of any sort (whether gold mines,
or silver mines, or others, or manufactories);

23. To make large (sharp) instruments (such as
instruments for piercing an elephant’s ear) ;

24. Cutting trees, shrubs, creepers, long climbing
plants (such as vines), or herbs ;

25. Living by (prostituting) one’s own wife ;

26. Trying to overcome another by incantations
(tending to kill him), or by forcible means ;

27. Performing the act (of cooking) for one’s
own: sole benefit ;

28. Not to have kindled one’s own sacred fire ;

29. Omitting to pay one’s debts to the gods,
Rishis, and manes (or sacrificing, study of the Veda,
and propagation of one’s race) ;

30. Studying irreligious books ;

34. Atheism ;

' 32. Subsisting by a reprehensible art (such as
dancing) ;

33. Intercourse with women who drink spirits ;

34. Thus have the crimes in the fourth degree
been enumerated.

20. It is true that the above definition of an Upadhyaya (XXIX,
2) implies that teaching the Veda for a fee is no reprehensible act;
but that permission has reference to cases of distress only. (Nand.)

26. Nand. asserts that the particle 4a is used here in order to
include the performance of an Ahina sacrifice and of the other
sinful acts mentioned by Manu, XI, 198.

31. Atheism (n4stikata) consists in denying the existence of
another life. (Nand.)

138 VISHNU. XXXVII, 35.

35. Such criminals in the fourth degree shall
perform the Aandrayaza or Pardka penances, or
shall sacrifice a cow (as the case may require).

XXXVIII.

1. Causing (bodily) pain to a Brahmaza ;

2. Smelling at things which ought not to be smelt
(such as excrements), or at spirituous liquor ;

3. Dishonest dealing ;

4. Sexual connection with cattle; |

5. And (sexual connection) with a man (or un-
natural intercourse with a woman):

6. Such are the crimes effecting loss of caste.

7. He who has knowingly committed one of the
acts effecting loss of caste shall perform the Santa-
pana! penance ; he who has done so unawares shall
perform the Pragdpatya! penance.

XXXIX.

1. Killing domestic or wild animals are crimes
degrading to a mixed caste.

2. He who has committed a crime degrading to
a mixed caste shall eat barley-gruel for a month
(if he has committed it knowingly), or perform the
penance K7vzékhratikrié&hra (if he has committed it
unawares).

35. Regarding the penances called Xandrayama and Pardka, see
below, XLVIII and XLVII, 18.

XXXVIII. 1-6. M. XI, 68.

7. 1See XLVI, 19, το.

XXXIX. 1. M. XI, 69.

2. Regarding the penance Krikkhratikrékkhra, see XLVI, 13.
‘The use of the causative form kérayet indicates that he may

Fema, St 1,

XLI, 3. CRIMES, 139

XL.

1. Receiving anything from a (Mle&éha or other)
despicable person (even though not as a present,
but in the form of interest, &c.), traffic (even with
articles that are not forbidden to sell), subsisting by
money-lending (even without exceeding the legiti-
mate rate of interest), telling lies (even though not
in giving evidence), and serving a Sfdra (even
though without doing servile acts for him) are
crimes rendering unworthy to receive alms.

2. He who has committed a crime rendering
unworthy to receive alms, is purified by the penance
Taptakrzkkhra (in case he committed it knowingly),
or by the penance Sitakvz#éhra (in case he did it
unawares), or by the penance Mahds4ntapana (in
case it was committed) repeatedly.

XLL

1. Killing birds, amphibious animals, and aquatic
animals (such as fish) ;

2. And worms or insects;

3. Eating (nutmegs or other) plants similar to
intoxicating drinks (in their effect upon the system):

perform the penance mentioned here through a substitute, if unable
to perform it himself.’ (Nand.)

XL. 1. M. XI, 70.

2. Regarding the penances mentioned here, see XLVI, 11,
12, 20.

ΧΙ. 1-4. M. XI, 71.

3. ‘Or the term mady4nugata means hemp and the like.’ (Nand.)
Kullaka (on M. XI, 71) interprets it by ‘ what has been brought in
the same basket or vessel with spirituous liquor ;’ Medatithi, quoted
by the same, by ‘ what has been defiled by spirituous liquor. The
rendering given in the text agrees with the first interpretation pro-
posed by Nand.

140 VISHNU. XLI, 4.

4. Such are the crimes causing defilement.

5. The penance ordained for crimes causing de-
filement is the Taptakrzééhra penance (if they were
committed unintentionally), or they shall be atoned
for by the K7zkkhratikvzkkhra penance (if they were
committed intentionally).

XLII.

1. Miscellaneous crimes are those which have
not been mentioned before.

2. Having committed one out of the number of
miscellaneous crimes, a prudent man should always
perform a penance, by the advice of a Brahmaza,
after the higher or less degree of his guilt has been
ascertained.

XLII. -

Now follow the hells. (They are called :)
TAmisra (darkness) ;

Andhatdmisra (complete darkness) ;
Raurava (place of howling) ;

Mahéraurava (place of much howling) ;
Kalasdtra (thread of time or death) ;
Mahfanaraka (great hell) ;

Sajigivana (restoring to life) ;

Avi&i (waveless) ;

pie cca πο A al aS

XLIII. 1-22. M. IV, 88-90; Y. III, 222-224. — 34. M. XI, 76.
4. Nand. derives the term Raurava from ‘ruru, a kind of ser-
pent.’ But it seems preferable to connect it with the root ru, ‘to
howl.’
6. This hell is defined by Nand. as a kind of threshing-place,
made of copper, burning hot, and measuring ten thousand Yoganas.
8. In this hell those who have perished in consequence of the
tortures which they had to undergo are restored to life and tortured
anew. (Nand.)

XLII, 25. HELLS. I41

10. TApana (burning);

11. Sampratdpana (parching) ;

12. Samgh&taka (pressing together) ;

13. Kakola (ravens) ;

14. Kudmala (bud) ;

15. Pdtimvzttika (stinking clay);

16. Lohasanku (iron-spiked) ;

17. Azkisha (frying-pan) ;

18, Vishamapanthana (rough or uneven roads);

19. Kazéakasdlmali (thorny Salmali trees) ;

20. Dipanadi (flame river) ;

21. Asipattravana (sword-leaved forest) ;

22. Lohaé#éraka (iron fetters) ;

23. In each of those (hells) successively criminals
in the highest degree, who have not performed the
penance (prescribed for their crime), are tormented
for the time of a Kalpa.

- 24. Mortal sinners (who have not done penance)
for a Manvantara;

25. Minor offenders, for the same period ;

12. In this hell a large number of individuals is packed up
closely in a very narrow space. (Nand.)

13. In this hell the sinners are devoured by ravens. (Nand.)

14. In this hell the sinners are put in. sacks, which are tied up
at the end. (Nand.) ;

17. In this hell the sinners are roasted. (Nand.)

20. This river, which contains hot water, is called Vaitarazt, as
it is said, ‘The river called Vaitarazt has a stinking odour, is full
of blood, and is moving on swiftly a torrent of hot water, carrying
bones and hair in its course.’ (Nand.) A detailed description of the
river Vaitaramt may be found in the Garuda-puraza, p. 8 (Bombay
ed., 1863).

22. ‘The particle iti is added here, in order to include in the
above enumeration the hells called Savisha, Mahapatha, Kumbhi-
paka, Taptabaluka, and the rest.’ (Nand.) See Y. III, 223, 224;
M. XII, 76. ©

142 VISHNU. XLII, 26.

26. Criminals in the fourth degree, for the period
of a Katuryuga ;

27. Those who have committed a crime effecting
loss of caste, for a thousand years ;

28. Those who have committed a crime de-
grading to a mixed caste, for the same period ;

29. Those likewise who have committed a crime
rendering unworthy to receive alms and the like.

30. And those who have committed a crime
causing defilement ;

31. Those who have committed one of the mis-
cellaneous crimes, for a great number of years;

32. All sinners who have committed (one of
those nine kinds of) crimes have to suffer terrible
pangs, when they have departed life and entered
upon the path of Yama.

33. Being dragged hither and thither (upon even
and uneven roads), by the dire ministers of Yama,
they are conducted (to hell by them), with menacing
gestures,

34. (There) they are devoured by dogs and
jackals, by hawks, crows, herons, cranes, and other
(carnivorous animals), by (bears and other) animals
having fire in their mouth, and by serpents and
scorpions.

35. They are scorched by blazing fire, pierced by
thorns, divided into parts by saws, and tormented
by thirst.

36. They are agitated by hunger and by fearful
troops of tigers, and faint away at every step on
account of the foul stenches proceeding from pus
and from blood.

31. ‘A great number of years’ means three hundred years.
(Nand.)

XLII, 45. HELLS, 143

37. Casting wistful glances upon the food and
drink of others, they receive blows from ministers
(of Yama), whose faces are similar to those of crows,
herons, cranes, and other horrid animals.

38. Here they are boiled in oil, and there
pounded with pestles, or ground in iron or stone
vessels.

39. In one place they (are made to) eat what has
been vomited, or pus, or blood, or excrements, and
in another place, meat of a hideous kind, smelling
like pus.

40. Here, enveloped in terrible darkness, they
are devoured by worms and (jackals and other)
horrible animals having flames in their mouth.

41. There again they are tormented by frost, or
have to step through unclean things (such as excre-
ments), or the departed spirits eat one another,
driven to distraction (by hunger).

42. In one place they are beaten with their
deeds in a former existence, in another they are
suspended (by trees and the like, with a rope), or
shot with heaps of arrows, or cut in pieces.

43. In another place again, walking upon thorns,
and their bodies being encircled by snakes, they are
tormented with (grinding) machines, and dragged on
by their knees.

44. Their backs, heads, and shoulders are frac-
tured, the necks of these poor beings are not stouter
than a needle, and their bodies, of a size fit for a hut
only, are unable to bear torments.

45. Having thus been tormented (in the hells)
and suffered most acute pain, the sinners have to

43. The G&ruda-puraza (p. 17) also mentions that in one hell
the sinners are thrown into machines like the sugar-cane,

[44 VISHNU. XLIV, τ.

endure further pangs in their migration through
animal bodies.

XLIV.

1. Now after having suffered the torments in-
flicted in the hells, the evil-doers pass into animal
bodies.

2. Criminals in the highest degree enter the
bodies of all plants successively.

3. Mortal sinners enter the bodies of worms or
insects.

4. Minor offenders enter the bodies of birds.

5. Criminals in the fourth degree enter the
bodies of aquatic animals.

6. Those who have committed a crime effecting
loss of caste, enter the bodies of amphibious
animals.

7. Those who have committed a crime degrading
to a mixed caste, enter the bodies of deer.

8. Those who have committed a crime rendering
them unworthy to receive alms, enter the bodies of
cattle.

9. Those who have committed a crime causing
defilement, enter the bodies of (low-caste) men (such
as Kandalas), who may not be touched.

10. Those who have committed one of the mis-
cellaneous crimes, enter the bodies of miscellaneous
wild carnivorous animals (such as tigers).

11. One who has eaten the food of one whose
food may not be eaten, or forbidden food, becomes
a worm or insect.

XLIV. 1-43. M. XII, 54-67; Y. III, 207-215. — 44, 45. M.
XII, 68, 69.
11. See LI, 3 seq.

ΧΙΙ͂Ν, 30. TRANSMIGRATION. 145

12. A thief (of other property than gold), becomes
a falcon.

13. One who has appropriated a broad passage,
becomes a (serpent or other) animal living in holes.

14. One who has stolen grain, becomes a rat.

15. One who has stolen white copper, becomes a
Hamsa.

16. One who has stolen water, becomes a water-
fowl.

17. One who has stolen honey, becomes a gad-fly.

18. One who has stolen milk, becomes a crow.

19. One who has stolen juice (of the sugar-cane
or other plants), becomes a dog.

20. One who has stolen clarified butter, becomes
an ichneumon.

21. One who has stolen meat, becomes a vulture.

22. One who has stolen fat, becomes a cormorant.

23. One who has stolen oil, becomes a cock-
roach.

24. One who has stolen salt, becomes a cricket.

25. One who has stolen sour milk, becomes a
crane.

26. One who has stolen silk, becomes a partridge.

27. One who has stolen linen, becomes a frog.

28. One who has stolen cotton cloth, becomes a
curlew.

29. One who has stolen a cow, becomes an
iguana.

30. One who has stolen sugar, becomes a Valguda.

30. “Τῆς VAlguda is a kind of bat.’ (Nand.) The name V4l-
guda is evidently related to valgulf, ‘a kind of bat,’ and identical
with Vagguda (M. XII, 64) and Vagvada (Haradatta on Gaut.
XVII, 34), which, according to Dr. Biihler’s plausible suggestion,

C7] L

146 VISHNU. XLIV, 31.

31. One who has stolen perfumes, becomes a
musk-rat.

32. One who has stolen vegetables, consisting of
leaves, becomes a peacock.

33. One who has stolen prepared grain, becomes
a (boar called) Sv4vidh (or Sedh4).

34. One who has stolen undressed grain, be-
comes a porcupine.

35. One who has stolen fire, becomes a crane.

36. One who has stolen household utensils, be-
comes a wasp (usually called Kara/a).

37. One who has stolen dyed cloth, becomes a
Kakor partridge.

38. One who has stolen an elephant, becomes a
tortoise.

39. One who has stolen a horse, becomes a tiger.

40. One who has stolen fruits or blossoms, be-
comes an ape.

41. One who has stolen a woman, becomes a
bear.

42. One who has stolen a vehicle, becomes a
camel.

43. One who has stolen cattle, becomes a vulture.

44. He who has taken by force any property
belonging to another, or eaten food not first pre-
sented to the gods (at the Vaisvadeva offering),
inevitably enters the body of some beast.

45. Women, who have committed similar thefts,
receive the same ignominious punishment: they
Lecome females to those male animals.

are names of ‘a large herbivorous bat, usually called the flying fox

(in Gfigaratt vagud or vagul).’ See Dr. Bihler’s note on Gaut.
loc. cit.

wn ree ἐρῤεώων,

XLV, 12. TRANSMIGRATION. 147

XLV.

1. Now after having undergone the torments in-
flicted in the hells, and having passed through the
animal bodies, the sinners are born as human
beings with (the following) marks (indicating their
crime) :

2. A criminal in the highest degree shall have
leprosy ;

3. A killer of a Brahmaza, pulmonary consump-
tion ;

4. A drinker of spirits, black teeth ;

5. Astealer of gold (belonging to a Brahmaza),
deformed nails ;

6. A violator of his spiritual teacher's bed, a
disease of the skin;

7. A calumniator, a stinking nose;

8. A malignant informer, stinking breath ;

9. A stealer of grain, a limb too little;

10. One who steals by mixing (i.e. by taking
good grain and replacing the same amount of bad
grain in its stead), a limb too much;

11. A stealer of food, dyspepsia ;

12. A stealer of words!, dumbness ;

XLV. 2-31. M. XI, 49-52; Y. III, 209-211. — 32, 33. M. XI,
53) 54

2. According to a text of S4tatapa, which Nand. quotes in
explanation of this Sfitra, connection with the mother is punished
with ‘ falling or incurable epilepsy,’ when the organ falls of; con-
nection with a daughter is punished with red epilepsy ; connection
with a daughter-in-law, with black leprosy ; and connection with
a sister, with yellow leprosy.

12. 1.6. according to Kullfka and Nand., ‘one who studies
the Veda without permission to do so;’ or it may denote,
according to Nand., ‘a stealer of a book,’ or ‘one who fails to
communicate information which he is able to give.’

L2

148 VISHNU. XLV, 13.

13. A stealer of clothes, white leprosy ;

14. A stealer of horses, lameness ;

15. One who pronounces an execration against a
god or a Brahmaza, dumbness ;

16. A poisoner, a stammering tongue ;

17. An incendiary, madness ;

18. One disobedient to a Guru (father), the
falling sickness ;

19. The killer of a cow, blindness ;

20. The stealer of a lamp, the same;

21. One who has extinguished a lamp, blindness
with one eye;

22. A seller of tin, chowries, or lead, is born a
dyer of cloth;

23. A seller of (horses or other) animals whose
foot is not cloven, is born a hunter;

24. One who eats the food of a person born
from adulterous intercourse}, is born as a man who
suffers his mouth to be abused ;

25. A thief (of other property than gold), is born
a bard;

26. A usurer becomes epileptic;

27. One who eats dainties alone, shall have
rheumatics ;

28. The breaker of a convention, a bald head;

19. Nand. quotes a text of Satatapa, from which he infers the
use of the particle tu to indicate here, that a killer of his mother
shall also be born blind.

21. The particle 4a, according to Nand., indicates here, that
such persons shall also be afflicted with the morbid affection of the
eyes called Timira, as stated by SatAtapa.

24. 7 Nand. says that kuvd4sin may also mean ‘one who eats
food to the amount of a kuzda.’ See also Dr. Biihler’s note on
Gaut. XV, 18. |

XLVI, 9. PENANCES. 149

29. The breaker of a vow of chastity, swelled
legs ;

30. One who deprives another of his subsist-
ence, shall be poor;

31. One who injures another (without provoca-
tion), shall have an incurable illness.

32. Thus, according to their particular acts, are
men born, marked by evil signs, sick, blind, hump-
backed, halting, one-eyed ;

33. Others as dwarfs, or deaf, or dumb, feeble-
bodied (eunuchs, whitlows, and others), Therefore
must penances be performed by all means.

XLVI.

1. Now follow the penances.

2. Let a man fast for three days ;

3. And let him perform each day the three ablu-
tions (at dawn, noon, and sunset) ;

4. And let him, at every ablution, plunge into the
water three times;

5. And let him mutter the ἜΤ three
times, after having plunged into the water ;

6. During day-time let him be standing ;

7. At night let him continue in a sitting posi-
tion ;

8. At the close of the ceremony let him give a
milch cow (to a Brahmama).

9. Thus? has the penance Aghamarshaza been
described.

XLVI. το, 11, 18, 19. M. XI, 212, 213, 215, 216,— 10, II, 13,
18-20, 22, 23. Y. III, 315-323. — 10. Apast. I, 9, 27, 7. — 10,
11, 13. Gaut. XXIII, 2; XXVI, 1-5, 20. — 24, 25. M. XI, 224,
228.

9. ? Nand. thinks that the word iti, ‘ thus, has a double meaning

150 VISHNU. XLVI, 10.

10. Let a man for three days eat in the evening
only ; for other three days, in the morning only; for
further three days, food (given to him) unsolicited ;
(and let him fast entirely for three days): that is
the PragApatya (the penance invented by Praga-
pati).

11. Let him drink for three days hot water; for
other three days, hot clarified butter; and for further
three days, hot milk; and let him fast for three
days: that is the Taptakviééhra (hot penance).

12. Taking the same (liquids) cold is called the
Sitakrzekhra (cold penance).

13, The Krzkkhratikrzékhra (the most difficult
penance) consists in subsisting on milk only for
twenty-one days.

14. Eating (nothing but) ground barley mixed
with water for a whole month is called the Udaka-
krikkhra (water penance).

15. Eating nothing but lotus-fibres (for a whole
month) is called the MalakvzééAra (root penance).

16. Eating nothing but Bel fruit (for a whole
month) is called the SriphalakvzééAra (Bél fruit
penance).

17. Or! (this penance is performed) by (eating)
lotus-seeds.

18. A total fast for twelve days is called Pardka.

19. Subsisting for one day on the urine and
feeces of a cow, milk, sour milk, butter, and water

here, and refers to another kind of Aghamarshava penance at the
same time, which is described by Sankha, and consists simply in
fasting for three days and muttering the Aghamarshawa hymn three
times.

17. 1 According to Nand., the particle v4, ‘or,’ here indicates
another alternative, that of performing this penance with Amalakas
(Emblica Officinalis Gaertn.)

XLVI, 2. PENANCES. 15r

in which Kusa grass has been boiled, and fasting
the next day, is called Santapana (the tormenting
penance).

20. Swallowing (the same six things, viz.) cow-
urine and the rest, each for one day, is called Mahé-
santapana (the particularly tormenting penance).

21. Swallowing each for three days is called
Atisantapana (the extremely tormenting penance).

22. Swallowing oil-cakes, foam of boiled rice,
buttermilk, water, and ground barley (each for one
day), with a fasting day between (every two days), is
called Tul4purusha (a man’s weight).

23. Drinking water boiled with Kusa grass,
leaves of the Pal4sa and Udumbara trees, of lotuses,
of the Sankhapushpt plant, of the banyan tree, and
of the Brahmasuvaréala plant, each (for one day), is
called Parnakvzkkhra (leaves penance).

24. Let a man perform all those penances after
having shorn his hair and his beard, and let him
bathe at morning, noon, and evening every day,
lying on a low couch, and restraining his passions,

25. And let him (while engaged in performing
them) avoid to converse with women, Sfdras, or
outcasts, and let him constantly, to the best of his
ability, mutter purifying Mamtras and make oblations
in the fire. .

XLVII.

1. Now follows the AAndrAyaza (lunar penance).
2. Let a man eat single mouthfuls (of food)
unchanged in size;

XLVII. 1-10. M. XI, 217-222. — 1-3, 9. Y. III, 324, 325.—
1-4. Gaut. XXVII, 12-15.

2. ‘Unchanged in size’ means ‘of that size precisely which the
law prescribes. Y4gfiavalkya (III, 324) states that each daily

152 VISHNU. XLVI, 3:

3. And let him during the moon’s increase add
(successively) one mouthful (every day, so as to eat
one mouthful on the first day of the moon’s increase,
two mouthfuls on the second day, and so on; fifteen
mouthfuls on the day of full moon), and during the
wane of the moon let him take off one mouthful
(every day, so as to eat fourteen mouthfuls on the
first day of the moon’s wane, thirteen mouthfuls on
the second, and one mouthful on the fourteenth day
of the moon’s wane), and on the day of new moon
let him fast entirely: thus has the barley-shaped
#4ndrayaza been described.

4. Or the ant-shaped AAndrdyaza (may be per-
formed).

5. That AKAndrayaza is called ‘ant-shaped’ in
which the day of new moon is placed in the
micdle. ᾿

6. That one is called ‘barley-shaped’ in which
the day of full moon is placed in the middle.

7. Ifa man eats for a month eight mouthfuls a
day, it is (the penance called) Yati#4ndrayaa (an
hermit’s Kandrayama).

8. Eating (for a month) four mouthfuls each
morning and evening is (the penance called) Sisu-
kandrayana (a child’s AKAndrdyama).

g. Eating anyhow! three hundred minus sixty
mouthfuls a month is the penance called SAamanya-
Aandrayana (general KAndrayama).

portion must have the size of a peacock’s egg, and Gautama
(XXVII, το) prescribes that the size of a mouthful shall be such as
not to cause a distortion of the mouth in swallowing it. (Nand.)

9. 1‘ Anyhow,’ i.e. otherwise than ordained above, as e. g. eating
four mouthfuls on one day, and twelve on the next day ; or fasting
on one day, and eating sixteen mouthfuls on the following day; or
fasting for two days, and eating twenty-four mouthfuls on the third

XLVIII, 6. PENANCES. 153

10. After having performed this penance, in a
former age, the seven holy Azshis, Brahman, and
Rudra acquired a splendid abode, O Earth.

XLVIII.

1. Now if a man feels his conscience charged
with some guilty act (such as performing a sacrifice
for, or accepting a gift from, unworthy persons, or
eating excrements) committed by himself (or if his
conscience tells him that he has done more evil
than good, or if he thinks himself less pure than
others), let him boil a handful of barley-gruel for the
sake of his own spiritual welfare.

2. Let him not make the (customary) Vaisvadeva
offering after that.

3. Neither must he make the Bali offerings.

4. Let him consecrate with Mantras the barley,
before it has been put to the fire, while it is being
boiled, and after it has been boiled.

* 5. Let him watch the barley, while it is being
boiled (muttering at the same time the following
Mantra) :

6. ‘Soma, who is the highest priest among priests
(gods), leader among the wise, Azshi among bards,
the falcon among rapacious birds, the Svadhiti tree
among trees, trickles murmuring through the filter?,’

day ; or fasting for three days, and eating thirty-two mouthfuls on
the fourth day. (Nand.) ;

XLVIII. 1. Gaut. XIX, 13.

2, 3. Regarding the regular oblations which have to be offered
at meal times &c. to the Visvedevds and to all beings (bhftani),
see LIX, 22, 24; LXVIII, 1-22.

4. The Mantras are given below, 17-22.

6. 1 Rig-veda IX, 96,6. Regarding the translation of this verse,
see Dr. Zimmer’s remarks, Altindisches Leben, p. 207.

-

154 VISHNU. XLVIII, 7.

With these words he must fasten blades of Kusa
grass (round the neck of the kettle).

7. The pulse having been boiled, he must pour
it into another vessel and eat it.

8. Let him help himself to it, while muttering the
Mantra, ‘The gods, who have sprung up in the mind
and satisfy the mind, who are gifted with great
energy, and whose father is Daksha, shall protect
and help us. To them be Namasz (adoration), to
them be Svah4 (hail).’

9. Then, after having sipped water, let him seize
the centre (of the vessel) and mutter the Mantra:

10. ‘ Be satisfied in our stomach, O ye waters,
and ye barley-corns, after having been bathed; they
shall be salubrious to us, conferring bliss, causing
health, divine, causing immortality, and increasers of
Reta (truth and justice).’

11. One desirous of wisdom (must perform this
rite) for three days;

12. A sinner, for six days. :

13. Any of the mortal sinners (killers of a Brah-
maza, stealers of gold, and the rest) becomes purified
by swallowing it for seven days.

14. Swallowing it for twelve nights effaces even
sins committed by an ancestor ;

15. Swallowing it for a month, every sin (whether
light or heavy, and whether committed by himself
or by an ancestor).

16. And so does swallowing barley-corns dis-
solved in the excrements of a cow for twenty-one
days (efface every sin).

17. ‘Thou art barley, thou the king of grains,

8. Taittirlya Samhita I, 2, 3,1. See also Vagasaneyi Samhita
IV, 11, &c.

XLIX, 1. PENANCES. 155

thou water mixed with honey; the Azshis have pro-
claimed thee an expeller of every kind of guilt and
an instrument of purification.

18. ‘You are clarified butter and honey, O ye
barley-corns; you are water and ambrosia, O ye
barley-corns. May you efface whatever sinful acts
I have committed :

19. ‘Sins committed by words, by acts, and by
evil thoughts. Avert distress and ill-fortune from
me, O ye barley-corns.

20. ‘Purify food licked at by dogs or pigs, or
defiled by leavings (of food), and (purify me from
the stain) of disobedience towards mother and
father, O ye barley-corns.

21. ‘Purify for me food given by a multitude of
persons, the food of a harlot, or of a Sidra, food
offered at a Sraddha, food rendered impure by the
birth of a child in the house, the food of a thief, and
food offered at a Navasraddha (or new Srdddha,
which takes place on the first, third, fifth, seventh,
ninth, and eleventh day after a person’s demise).

22. ‘Purify me, O ye barley-corns, from the sin
of injuring a child or of causing (a punishment) to
be inflicted on some one by the king, from theft of
gold (or other high crimes), from the violation of a
religious duty, from performing a sacrifice for an
unworthy person, and from abusing a Brahmamza.’

XLIX.
1. After having fasted during the eleventh day
of the bright half of the month Margasirsha, let a

XLIX. 1. ‘He must worship Vasudeva either with sixteen acts,
muttering one out of the sixteen verses of the Purushasfikta with
each single act, the first act being the invocation of the gods, and

156 VISHNU. XLIX, 2:

man worship, on the twelfth day, the venerable
Vasudeva (Vishzu).

2. (He shall worship him) with flowers, incense,
unguents, lamps, eatables (such as milk), and repasts
given to Brahmazas.

3. By performing this rite (on the twelfth day of
the bright half of every month, from the month
Margasirsha to the month K4rttika) for one year, he
is purified from every sin. .

4. By performing it till he dies, he attains Sveta-
dvipa (‘the white island,’ the abode of Bhagavat).

5. By performing it for a year on each twelfth
day of both halves of a month, he attains heaven.

6. By performing it (within the same intervals),
till he dies, (he attains) the world of Vishzu.

7. The same (heavenly rewards are gained by
him who performs this rite) on each fifteenth day
(after having fasted during the fourteenth).

8. If he worships (according to the latter rite)
Kesava (Vishzu) who has become one with Brah-
man, on the day of full moon, and Kesava absorbed
in meditation, on the day of new moon, he will
obtain a great reward.

the last the dismissal of the assembled Brahmamas; or he must
worship him with the “five offerings,” perfumes, and the rest,
muttering at the same time the “ twelve syllables” (Om namo bha-
gavate vasudevaya, “Om, adoration to the venerable Vasudeva ”).’
(Nand.)

2. ‘He must worship him with those offerings and with burnt-
oblations. The burnt-oblation, which must consist either of
sesamum, or of barley, or of clarified butter, has to be accompanied,
by the recitation of the Purushasfikta or of the “ twelve syllables.”’
(Nand.)

8. According to Nand., the two forms of Vishzu mentioned
here must be considered as two separate deities, the one having to
be invoked with the words ‘ Adoration to Brahmakesava,’ and the

L, 7. PENANCES. 157

g. If in a year on a day of full moon the moon
and the planet Jupiter are seen together in the sky,
it is called a great full moon.

10. Gifts, fasts, and the like are declared to be
imperishable on that day. The same is the case if
a conjunction with the asterism Sravaz4 falls on the
twelfth day of the bright half (of any month).

L.

1. Let a man make a hut of leaves in a forest and
dwell in it;

2. And let him bathe (and perform his prayers)
three times a day;

3. And? let him collect alms, going from one
village to another, and proclaiming his own deed ;

4. And? let him sleep upon grass:

5. This is called a Mahdvrata (great observance).

6. He who has killed a Braéhmavza (unintention-
ally) must perform it for twelve years.

7. (He who has unintentionally killed) a Ksha-

triya or a Vaisya engaged in a sacrifice, for the
same period.

other with the words ‘ Adoration to Yogakesava.’ ‘A great reward’
he interprets by ‘a shape identical with that of Brahman.’

L. 1-6, 15. M. XI, 73; Y. III, 243; Apast. I, 9, 24, 11-20;
Gaut. XXII, 4-6.— 7-10, 12-14. M. XI, 88, 89, 129-131; Y.
III, 251, 266, 267; Gaut. XXII, 12-16. — 16-24. M. XI, rog-
116; Y. III, 263. — 25-41. M. XI, 132-138; Y. III, 270-274. —
30-33. Apast. I, 9, 25,13; Gaut. XXII, 19. — 34-36. Gaut. XXII,
23-25. — 46-50. M. XI, 141-145; Y.III, 275, 276. — 46. Apast.
I, 9, 26, 2 ; Gaut. XXII, 20, 21.

3. 'Nand., quoting Gautama XXII, 5, takes the particle fa,
‘and,’ to imply that he should also make way for any Arya whom
he meets.

4. } The particle 4a here means, according to Nand., that he
ought to remain chaste, as ordained by Gautama, XXII, 4.

158 VISHNU. L, 8.

8. Likewise, he who has killed (unintentionally) a
pregnant woman, or? a woman in her courses.

g. Or! a woman who has bathed after temporary
uncleanness ;

10, Or? a friend.

11. He who has (unintentionally) killed a king,
must perform the Mahavrata for twice the same
number of years (or twenty-four years) ;

12. He who has (unintentionally) killed a Ksha-
triya (not engaged in a sacrifice, nor a king), for one
quarter of that time less (or for nine years) ;

13. He who has (unintentionally) killed a Vaisya
(not engaged in a sacrifice), for half of that time (or
for six years).

14. He who has (unintentionally) killed a (vir-
tuous) Sddra, for half of that time again (or for
three years).

15. He who is performing any of those penances,
must carry (on his stick) the skull of the person
slain, like a flag.

16. Let a man serve cows for a month, his hair
and beard having been shorn.

17. And let him sit down to rest when they rest ;

18. And? let him stand still when they stand
still ;

8. 1 Nand. infers from texts of Pragetas, Yama, and Pardsara, that
the particle va, ‘or,’ here refers to pregnant cows, and to women
whose confinement is close at hand, or who are married to one who
has kindled his sacred fire, or for whom all the sacred rites have
been duly performed from their birth.

9. } Nand. refers the particle νᾶ, ‘or,’ to women of high rank and
to a rival wife, or a mother, or a daughter, or a sister, or a daughter-
in-law, or a wife, who is of the same caste as her husband.

10. 1‘ The particle va includes children here.’ (Nand.)

18. According to Nand., the particle 4a here refers to the

L, 29. . PENANCES. 159

19. And? let him give assistance to a cow that
has met with an accident (such as getting into a
slough, or falling into a pit).

20. And let him preserve them from (the attacks
of lions and tigers and other) dangers.

21. Let him not seek shelter himself against cold
(and hot winds) and similar dangers, without having
previously protected the cows against them.

22. Let him wash himself with cow-urine (three
times a day);

23. And? let him subsist upon the (five) pro-
ductions of a cow:

24. This is the Govrata (cow rite), which must be
performed by him who has (unintentionally) | killed a
cow (belonging to a Kshatriya).

25. If a man has killed an elephant (intention-
ally), he must give five black (nila) bulls.

26. If he has killed (unintentionally) a horse, he
must give a garment.

27. If he has (intentionally) killed an ass, he
must give a bull one year old.

28. The same if he has (intentionally) killed a
ram or a goat.

29. If he has (intentionally) killed a camel, he
must give one Kvzshzala of gold.

precept of Pardsara, that he should drink water when the cows
drink, and lie down when they lie down.

tg. ᾿ According to Nand., the particle 4a here implies another
precept of Pardsara, that he should not take notice of a cow grazing
or drinking water upon his own ground or that of another.

23. '‘ The particle 4a implies that he should also mutter the
Gomatt hymn, as Satatapa says.’ (Nand.)

25. ‘He is called a black bull whose colour is red, whose mouth
and tail are of a yellowish-white colour, and whose hoofs and horns
are white.’ (Yagfiaparsva, quoted by Nand.)

160 VISHNU. L, 30.

30. If he has (intentionally) killed a dog, he must
fast for three days.

31. If he has (unintentionally) killed a mouse, or
a cat, or an ichneumon, or a frog, or a Duzdubha
snake, or a large serpent (a boa constrictor), he must
fast one day, and on the next day he must give a
dish of milk, sesamum, and rice mixed together to a
Braéhmaza, and give him an iron hoe as his ‘fee.’

32. If he has killed (unintentionally) an iguana,
or an owl, or a crow, or a fish, he must fast for
three days.

33. If he has killed (intentionally) a Hamsa, or
a crane, or a heron, or a cormorant, or an ape, or a
falcon, or the vulture called Bhdsa, or a Bradhmazt
duck, he must give a cow to a Brahmama.

34. If he has killed a snake, (he must give) an
iron spade.

35. If he has killed emasculated (cattle or birds),
(he must give) a load of straw 3,

36. If he has killed (intentionally) a boar, (he
must give) a Kumbha of clarified butter.

37. If he has (intentionally) killed a partridge,
(he must give) a Droza of sesamum.

38. If he has (intentionally) killed a parrot, ‘(he
must give) a calf two years old.

39. If he has (intentionally) killed a curlew, (he
must give) a calf three years old.

40. If he has (unintentionally) killed a wild carni-
vorous animal, he must give a milch cow.

45. 'Thus according to Nand., who declares himself against
the interpretation of shazda by ‘a eunuch;’ see, however, Κα! κα
on M. XI, 134, and Dr. Biihler’s rendering of Gaut. XXII, 23.—
2 Nand. adds, ‘and a Masha of lead;’ see the passages just re-
ferred to.

L, 50. PENANCES. 161

41. If he has (unintentionally) killed a wild animal
not carnivorous, (he must give) a heifer.

42. If he has (intentionally) killed an animal not
mentioned before, he must subsist upon milk for
three days.

43. If he has (unintentionally) killed a bird (not
mentioned before), he must eat at night only;

44. Or (if unable to do so), he must give a silver
MAsha.

45. If he has (unintentionally) killed an aquatic
animal, he must fast (for a day and a night).

46. If he has killed a thousand (small) animals
having bones, or an ox-load of animals that have no
bones, he must perform the same penance as for
killing a Sddra.

47. But, if he has killed animals having bones, he
must (moreover) give some trifle to a Brahmama (for
each animal which he has killed); if he has killed
boneless animals, he becomes purified by one stop-
ping of the breath.

48. For cutting (unawares ?) trees yielding fruit
(such as the bread-fruit or mango trees), shrubs,
creeping or climbing plants, or plants yielding blos-
soms (such as the jasmine tree), he must mutter a
Vedic text (the Gayatri) a hundred times.

49. For killing (unintentionally) insects bred in
rice or other food, or in (sweets and) the like, or
in liquids (such as molasses), or elsewhere (in water
and so on), or in flowers or fruits, the penance con-
sists in eating clarified butter.

50. If a man has wantonly cut such plants as

46, 47. Nand. thinks that the former Sloka refers to intentional,
and the latter to unintentional murder of those animals.

[7] Μ

162 VISHNU. LI, 1.
grow by cultivation (such as rice and barley), or
such as rise spontaneously in the wood (such as
wild rice), he must wait on a cow and subsist upon
milk for one day.

LI.

1. A drinker of spirituous liquor must abstain
from all religious rites and subsist on grains
separated from the husk for a year.

2. If a man has (knowingly) tasted any of the
(twelve) unclean excretions of the body, or of the
(twelve) intoxicating drinks, he must perform the
#Andrayaza penance.

3. Likewise, if he has (knowingly) eaten garlic,
or onions, or red garlic, or any plant which has a
similar flavour (to that of garlic or onions), or the
meat of village pigs, of tame cocks (and other tame
birds), of apes, and of cows.

4. In all those cases men belonging to a twice-
born caste have to be initiated a second time, after
the penance is over.

5. On their second initiation, the tonsure, the
girding with the sacred string, the wearing of the
staff, and the begging of alms shall be omitted.

LI. 1. M. XI, 93; Y. UI, 254. — 3. M.V, 19; Y. I, 176.—
4,5. M. XI, 151, 152; Y.III, 255; Gaut. XXIII, 2. — 6. ΜΙΝ, 18;
Y. 1,177; Apast. I, 5, 17, 37; Gaut. XVII, 2]. — 7-20. M.IV,
205-217; Y. 1, 161-168; Apast. I, 5, 16, 27, 29; 17, 4,53 18,
21-23; 19,1, 15; II, 6,15, 14; Gaut. XVII, 10-12, 17, 19, 21,
31.— 21. M.V, τό; Y. 1,177, 178. — 23. M. XI, 148. — 25. M.
XI, 150; Gaut. XXIII, 6. — 26-42. M.V, 5-21, 24, 25; XI,
152-157; Y. I, 169-178; Apast. I, 5, 17, 17-20, 22-26, 28, 29,
33-36; Gaut. XVII, 14, 16, 22-26, 28, 29, 32-34. — 43-46. M.
XI, 158-160. — 59. ΜΟΥ͂, 36; Y. I, 179; Apast. I, 5, 17, 31.—
60. ΜΟΥ͂, 38; Y. I, 180.— 61. ΜΟΥ, 39. — 62. ΜΟΥ͂, 34. — 63-
78. M.V, 40-55. — 64. Sankh. II, 16,1. See also Buhler, Introd.
to Digest, p. xxxi, note. — 76, 77. Y. I, 181.

11,.14. PENANCES. 163

6. If aman has (unawares) eaten meat of a five-
toed animal, with the exception of the hare, the
porcupine, the iguana, the rhinoceros, and the tor-
toise, he must fast for seven days.

7. If he has eaten the food of a multitude of
persons, of a harlot, of a thief, or of a singer, he
must subsist upon milk for seven days.

8. And? (if he has eaten) the food of a carpenter
or of a leather manufacturer ;

g. Or of a usurer, of a miser, of one who has
performed the initiatory ceremony of a Soma-sacri-
fice, of a jailer, of an Abhisasta, or of a eunuch ;

10. Or of a dissolute woman, of a hypocrite, of a
physician, of a hunter, of a hard-hearted or cruel
person, and of one who eats the leavings of food ;

11. Or of a woman who has neither husband nor
son, of a goldsmith, of an enemy, or of an outcast ;

12. Or of a malignant informer, of a liar, of one
who has transgressed the law, and of one who sells
himself, or who sells (molasses or other) liquids and
condiments ;

13. Or of a public dancer, of a weaver, of an
ungrateful man, or of a dyer of clothes;

14. Or (the food) of a blacksmith, of a man of
the Nishada tribe (who subsist by fishing), of a
stage-player?, of a worker in cane, or of a seller of
weapons ;

8. '*As shown by 4a, “and,” other persons who have a dishonour-
able profession, such as fishermen, have also to be understood.’
(Nand.)

9. Abhisasta means ‘accused of a heinous crime,’ i.e. ‘a person
of bad repute.’ (Nand.) See also Dr. Bihler’s notes on Apast. I,
9, 24, 6, and on Gaut. XVII, 17.

14.?This is the usual meaning of the term rangdvatarin.
Nand. explains it by ‘ wrestlers and the like.’

M 2

164 VISHNU. LI, 15.

15. Or of a trainer of dogs, of a distiller of
spirituous liquor, of an oil manufacturer, or of a
washerman ;

16. Or (the food) of a woman in her courses
(whether belonging to her, or dressed for her), or of
one who lives under one roof with the paramour of
his wife ;

17. Or (food) which has been looked at by the
killer of an embryo (of a Brahmavza), or which has
been touched by a woman in her courses, or nibbled
by a bird}, or touched by a dog, or smelt at by a
cow; ᾿
18. Or that which has been designedly touched
with the foot, or that which has been sneezed at;

19. Or the food of insane, or wrathful, or sick
persons ;

20. Or (food that is given) in a disrespectful
manner, or the meat (of animals killed) for no sacred
purpose.

21. After having (unawares) eaten the flesh of
any sort of fish, excepting the P4¢/ina, Rohita,
Ragiva, Simhatuzda, and Sakula fishes, he must
fast for three days.

22. Likewise, after having (unawares) eaten the
flesh of (any other) aquatic animal (such as the
alligator, or the Gangetic porpoise).

23. After having (knowingly) drunk water from a
vessel in which spirituous liquor had been kept, he
must drink for seven days milk boiled together with
the Sankhapushpi plant.

17. 'Nand. considers the term patatrin to refer to crows only in
this place. Kullika (on M. IV, 208) interprets it by ‘crows and
the like.’ See also Gaut. XVII, το.

20. See Dr. Biihler’s notes on Gaut. XVII, 19, 31.

LI, 30. PENANCES. 165

24. After having (knowingly drunk water) from a
vessel in which an intoxicating beverage had been
kept, (he must drink the same) for five days.

25. A Soma-sacrificer, who has (unawares) smelt
the breath of a man who had been drinking spiri-
tuous liquor, must plunge into water, (suppress his
breath) and mutter the Aghamarshaza three times,
and eat clarified butter afterwards.

26. For eating (designedly) the flesh of an ass, of
a camel, or of a crow'!, he must perform the A4n-
drayava penance.

27. Likewise, for eating (knowingly) the flesh of
an unknown (beast or bird), meat kept ina slaughter-
house, and! dried meat. :

28. For eating (unawares) the flesh of carnivorous
beasts (tigers and others), or birds (hawks and others),
he must perform the Taptakzzé&hra.

29. For (knowingly) eating a sparrow, or (the
heron called) Plava, or a Brahmamt duck, or a
Hamsa, or the (wild cock called) Raggudala, or a
Sarasa crane, or a Datydha, or a male or female
parrot, or a crane, or a heron, or a cuckoo, or a
wagtail, he must fast for three days.

30. Likewise, for eating (unawares the flesh of)
animals whose hoof is not cloven (such as horses),

26. Nand. argues from a passage of Prafetas, that the flesh of
the following other animals, dogs, jackals, cocks, boars, carnivorous
animals in general, Gangetic porpoises, apes, elephants, horses,
tame hogs, cows, and human beings, is also implied here. But if
that were the case, Sfitra 26 would be partly a mere repetition of,
and partly opposed to, the rules laid down in Sftras 33 and 22.

27. 1 Nand. infers from a passage of the Brahma-pur4za, that the
use of the particle 4a further implies a prohibition to eat the flesh
on the back, or flesh which had been interred in the ground, or
covered with earth, fried meat, and the flesh of the uterus.

166 VISHNU. LI, 31.
or of animals having a double row of teeth (such as
the Rohita deer).

31. For eating (unawares) the flesh of any bird,
excepting the francoline partridge, the K4piiigala,
the (quail called) Lavaka, the peahen, and the
peacock, (he must fast) for a day and a night.

32. For eating (knowingly) insects (ants and
others), he must drink for one day (water in which
the plant) Brahmasuvaréala (has been boiled).

33. For eating (unawares) the flesh of dogs, he
must perform the same penance}.

34. For eating (unawares the mushroom called)
Khattraéka, or (the mushroom called) Kavaka, he
must perform the Santapana penance.

35. For eating (unawares) stale food, other than
a mess prepared with barley (such as cakes), or with
wheat (such as gruel), or with milk (boiled with rice,
or mixed with coagulated milk, or otherwise dressed),
and dishes sprinkled with fat (such as clarified
butter), sour gruel, and sweetmeats, he must fast
(for one day).

36. Likewise, (for eating unawares) the juice
flowing from an incision in a tree, (plants raised in)
unclean substances (such as excrements and the
like), and the red exudation of trees.

37. Also, (for eating unawares) the root of the
water-lily; (and for eating) rice boiled with sesamum,
or with beans, SamyAva}, rice boiled in milk with
sugar, pastry, Sashkuli (cakes), or food destined for

33. ?‘And he must perform the Santapana penance mentioned
in the next Sftra, as the use of the particle 4a implies.’ (Nand.)

37. | Nand. interprets this term by utkarika, which, according
to Wilson, is a sort of sweetmeat made with milk, treacle, and

clarified butter. Kullika (on M.V, 7) has a somewhat different
interpretation,

LI, 46. PENANCES. 167

the gods, if those dishes have not been announced
to the gods first ; and (for eating) food destined for
burnt-oblations.

38. Also, for tasting the milk of any animal, save
the milk of cows, goats, and buffalos (and for tasting
any eatables made of such milk).

39. Also, (for tasting the milk) of those animals
(cows and the rest) within ten days after their giving
birth to a young one.

40. And (for tasting) the milk of a cow whose
milk flows of itself, of one that has just taken the
bull?, or of one whose calf is dead 3,

41. And (for tasting the milk of a cow) that has
been feeding upon ordures.

42. And (for tasting) any such food as has turned
sour (but not that which is sour by nature, like sorrel),
except sour milk (and what is made with it).

43. A student, who partakes (unawares) of a
Sraddha repast, must fast for three days.

44. And he must remain in water for a whole
day (afterwards).

45. If he eats honey or meat (at any time), he
must perform the Pragdpatya penance.

46. If any one eats (unawares) the leavings of the

38. 1 Nand. infers from the use of the particle 4a that the same
penance is ordained for tasting any other production of those
animals, as e.g. their excrements.

40. 1Sandhint means ‘a cow that has just taken the bull,’ or
‘a female animal that gives milk once a day,’ or ‘a cow that is
milked by the calf of another cow.’ (Nand.) Haradatta (see Apast.
I, 5,17, 23; Gaut. XVII, 25) interprets it by ‘an animal giving
milk while big with young.’ For other interpretations, see the
Petersburg Dictionary. —*‘ The particle 4a indicates that animals
bearing twins have also to be included in this prohibition.’ (Nand.)
See Gaut. loc. cit.

168 VISHNU. LI, 47.

food of a cat, of a crow, of an ichneumon, or of a rat,
he must drink water in which the Brahmasuvaréala
plant has been boiled.

47. For eating (unawares) what has been left by
a dog, he must fast for one day, and drink Pajifa-
gavya (afterwards).

48. For tasting (knowingly) the excrements of
five-toed animals (excepting human excrements), he
must (fast) for seven days (and drink Pafi#agavya on
the eighth).

49. If one (not a student) eats (unawares) of a
Sraddha repast consisting of raw food, he must
subsist on milk for seven days.

50. If a Brahmawa eats what has been left by a
Sadra, (he must also subsist on milk) for seven
days.

51. If he eats what has been left by a Vaisya, (he
must subsist upon milk) for five days.

52. If he eats what has been left by a Kshatriya,
(he must subsist upon milk) for three days.

53- If he eats what has been left by another
Brahmaza, (he must subsist upon milk) for one
day.

54. If a Kshatriya eats what has been left by a
Sddra, (he must undergo the same penance) for five
days.

55. If he eats what has been left by a Vaisya, (he
must undergo it) for three days ;

56. And so must a Vaisya, if he eats what has
been left by a Sfdra.

50. Nand. explains that he should drink Pafitagavya alternately
with milk. This explanation extends to the following Sfitras also
(up to Sfttra 56). He further argues from another Smriti text that
the term SQdra means ‘ Sfidras and women’ here.

11, 63. PENANCES. . 169

57. For (knowingly) eating (undressed) food,
which has been left by a Kazd4la (or Svapaga or
other member of the seven lowest castes), he must
fast for three days.

58. For (unawares) eating dressed food (left by
such), the Pardéka penance is ordained.

59. Let no Brahmava ever eat (the flesh of)
beasts which has not been consecrated with Man-
tras; but if it has been consecrated with Mantras,
he may eat it, following the eternal rule (laid down
in the Veda).-

60. As many hairs as the beast has, which he
has slain in this world, for so many days will the
killer of a beast for other purposes than a (Srauta
or Smfrta) sacrifice, suffer terrible pangs in this
world and in the next}.

61. It is for sacrifices that beasts have been
created by the Self-existent (Brahman) himself.
Sacrificing causes the whole universe to prosper ;
therefore is the slaughter (of beasts) for a sacrifice
no slaughter.

62. The sin of him who kills deer for the sake of
gain, is not so great (and visited less heavily) in the
world to come, than the sin of him who eats meat
which has not been offered to the gods.

63. Plants, cattle, trees, amphibious animals, and
birds, which have been destroyed for the purposes
of sacrifice, obtain exaltation in another existence
(in which they are born as Gandharvas, or other
beings of a high rank).

60. ? My translation follows Nand. It is, however, doubtful,
whether the reading is correct; see Manu V, 38.

62. This is because the former kills animals in order to support

his family, whereas the latter eats meat merely in order to tickle
his palate. (Nand.)

170 VISHNU. LI, 64.

64. When honouring a guest, at a sacrifice, or
when worshipping the manes, or the gods, a man
may slay cattle, but not otherwise on any account.

65. That twice-born man who, knowing the exact
truth (promulgated) in the Veda, slays cattle for the
sacrifices (ordained in the Veda), will convey himself
and the cattle (slain by him) to a blissful abode.

66. A self-controlled' man of a twice-born caste,
whether he be a householder, or be dwelling with
his spiritual teacher, or in the forest, must never
slay an animal in opposition to the precepts of the
Veda, even in cases of distress.

67. That slaughter which is in accordance with
the precepts of the Veda, and has been fixed for this
world of movable and immovable creatures, should
be considered as no slaughter at all; because it is
from the Veda that law shines forth.

68. He who hurts animals that do not hurt any
one, merely in order to afford pleasure to himself,
will never obtain happiness, whether living or dead?.

69. He who gives no living creature intentionally
the pain of confining or killing (or hurting) it, from
benevolence towards all (creatures), will enjoy ever-
lasting happiness.

70. Whatever he thinks of, whatever he strives
for, and whatever he desires in his heart, all that is
easily obtained by him who does not injure any
created being.

71. Meat cannot be obtained without injuring an

66. ' Nand. interprets the term 4tmavan by samnyAsf, ‘an ascetic,
or member of the fourth order,’ apparently because the first three
orders are mentioned in this Sloka. I have followed Kullfka’s in-
terpretation (on M.V, 43).

68. ** But it is no sin to kill tigers or other beasts of prey.’ (Nand.)

LI, 78. PENANCES. 171

animal, and the murder of animals excludes the
murderer from heaven, therefore must meat be
avoided.

72. Reflecting upon the origin of flesh? and
upon the (sin of) hurting or confining animated
creatures, he must abstain from animal food of any
kind.

73. He who transgresses not the law and eats
not flesh like a Pisdéa, is beloved by men and
remains free from disease.

74. He who gives his consent to the killing of an
animal, he who cuts it up, he who kills it, the pur-
chaser and the seller, he who prepares it, he who
serves it up, and he who eats it, all these are
denominated slaughterers of an animal.

75. There is no greater sinner than he who, with-
out giving their share to the manes and to the gods,
wants to increase his own flesh with the flesh of
another creature.

76. Those two, he who performs a horse-sacrifice
annually for a hundred years and he who does not
eat meat, shall both obtain the same recompense for
their virtue.

77. By eating (wild rice or other) sacred fruits or
roots, and by living upon such grains as are the food
of hermits, a man does not reap so high a reward as
by avoiding meat.

78. (An eater of flesh must say within himself),
‘Me he (m4m sa) will eat in the next world, whose

72. 1The human soul is enveloped in six sheaths, three of
which come from the father, and three from the mother. The
three that come from the mother are skin, flesh, and blood. Now
flesh is said in the Sruti to be derived from the menstrual discharge,
and the latter is one of the species of forbidden food. (Nand.)

172 VISHNU. LI, 1.

flesh I am tasting here.’ This, say the learned, is
the derivation of the word flesh (m4msa).

LII.

1. He who has stolen the gold (of a Brahmaza),
must bring a club to the king, proclaiming his deed.

2. Whether the king kills him with it, or dismisses
him unhurt, he is purified.

3. Or (in case he committed the theft unawares),
he must perform the Mah4vrata! for twelve years.

4. He who appropriates (knowingly) a deposit,
(must perform the same penance.)

5. He who steals (knowingly) grain or valuable
objects}, (or prepared food belonging to a Brdéh-
maza,) (must perform) the Krzéé/ra? for a year.

6. For stealing male or female slaves (not be-
longing to a Braéhmama, and for seizing) a well or
pool (actually containing water), or a field, the
Kandrayava (penance must be performed).

7. (For stealing) articles of small value (such as
tin or lead, not exceeding twenty-five Pazas in value),
the Santapana (penance must be performed).

8. (For stealing) sweetmeats, (rice or other) food,

LIL. 1, 2. M. VII, 314-316; XI, roo—ror; Y. III, 257; Apast.
I, 9, 25, 4-5; Gaut. XII, 43, 44. — 3. M. XI, 102. — 5-13. M. XI,
163-169.

4. 1See L, 1-5.

5. } By dhana, ‘valuable objects,’ the objects mentioned below
(in 10), copper and the rest, are meant. (Nand.) —? Nand. does
not explain the meaning of Krikkhra, which is a general term for
‘a heavy penance.’ It probably denotes the Pragdpatya penance
here, as in a number of other law texts (e. g. below, LIV, 26), and
in the corresponding text of Manu in particular. See Kullfka on
M. XI, 163.

8-13. Nand. explains that these Sftras refer to a small amount
of those articles which are mentioned in them.

LIL, 17. PENANCES. 173

(milk or other) drinks, a bed, a seat, flowers, roots,
or fruit, drinking Pafidagavya (is ordained as
penance).

9. (For stealing) grass, firewood, trees, rice in the
husk, sugar, clothes, skins, or flesh, the thief must
fast for three days.

10. (For stealing knowingly) precious stones,
pearls or coral, copper, silver, iron, or white copper,
he must eat grain separated from the husk for
twelve days.

11. For stealing (unawares) cotton, silk, wool or
other (stuffs), he must subsist for three days upon
milk. ᾿

12. For stealing two-hoofed or one-hoofed ani-
mals, he must fast for three days.

13. For stealing birds, or perfumes, or medicinal
herbs, or cords, or basket-work, he must fast for
one day.

14. Though a thief may have restored to the
owner the stolen property (either openly or) in some
indirect manner?, he must still perform a penance,
in order to purify himself from guilt.

15. Whatever a man takes from others, un-
checked (by the dictates of religion), of that will
he be bereft in every future birth.

16. Because life, religious merit, and pleasure
depend upon wealth, therefore let a man take care
not to injure the wealth (of others by robbing
them) by any means,

17. Among those two, he who injures animal
life, and he who injures wealth, the one who injures
wealth shall incur the heavier penalty.

14. }‘As under pretext of handing over to him the dowry ofa
wife.’ (Nand.)

174 VISHNU. LIII, τ.

LIII.

1. One who has (unawares) had illicit sexual
intercourse}, must perform the Prag4patya penance
for a year, according to the rule of the Mah4vrata,
clad in a garment of bark, and living in a forest.

2. The same (penance is ordained) for sexual
intercourse with the wife of another man (who
belongs to his own caste, but is no Guru of his).

3. For intercourse with a cow, the Govrata (must
be performed).

4. For intercourse with a man, for unnatural
crimes with a woman, (for wasting his manhood) in
the air, (for intercourse with a woman) in water, by
day, or in a go-cart?, he must bathe dressed in his
clothes.

5. By intercourse (knowingly) with a Kazdala
woman!, he becomes her equal in caste.

6. For intercourse unawares with such, he must
perform the A4ndrayaza twice.

7. For intercourse (knowingly) with cattle (other)
than cows) or with a public prostitute, (he must
perform) the Prag4patya penance.

8. A woman who has committed adultery once,

111. 1-8. M. XI, 106, 171-177. — 4. Y. III, 291.— 9. M. XI,
179.

1. 1The crime intended here is explained by Nand. as being
illicit intercourse with a step-mother, who belongs to the Sddra
caste.

3. See L, 16-24.

4. ‘Or in a cart drawn by asses or by other beasts of draught,
as the particle 4a implies.’ (Nand.)

5. ?‘Or with a woman of an equally degraded caste, such as the
Svapaéa caste and others.’ (Nand.)

8. See Sfitra 2.

LIV, 7. PENANCES, 175

must perform that penance which has been pre-
scribed for an adulterer.

9. That guilt which a Braéhmamza incurs by in-
tercourse with a Kazdala woman one night, he can
only remove by subsisting upon alms, and constantly
repeating (the Gayatri) for three years.

LIV.

1. If a man associates with one guilty of a crime,
he must perform the same penance as he.

2. A Brahmaza who has drunk water from a well
in which a five-toed animal has perished, or which
has been defiled in the highest degree, must fast
for three days.

3. A Kshatriya (must fast) for two days (in the
same case).

4. A Vaisya (must fast) for one day (and one
night). .

5. A Sfadra (must fast) for a night only.

6. And all (the former, but not a Sddra) must
drink Pafifagavya, when their penance has been
completed.

7. If a SQdra drinks Pajifagavya, or if a Brah-
maza drinks spirituous liquor, they both go to the
hell called Mah4raurava ?.

LIV. 1. M. XI, 182. — το. M. XI, 203. — 11. M. I, 220;
Apast. Il, 5, 12, 22; Gaut. XXIII, 21.— 12. M. XI, 200; Y. III,
277; Gaut. XXIII, 7.— 23. M. XI, 202; Y. III, 291. — 24. M.
XI, 195; Y. III, 290. — 25. M. XI, 198; Y. III, 289. — 26. M.
XI, 192. --- 27. M. XI, 193.— 28. M. XI, 294. — 29. M. XI, 204.
— 30. M. XI, 209; Y. III, 293. — 31. M. XI, 190. — 32. M. XI,
191; Y. III, 299.— 34. M. XI, 210; Y. III, 294.

ἡ. 'See XLIII, 5. Nand. infers from an anonymous Smriti
passage, that the first part of this Stra refers not only to Sfdras,
but to women also, and not only to the drinking of Pafkagavya,

176 VISHNU. LIV, 8.

8. If a man has not connection with his wife in
the natural season, unless it be on the days of the
full and new moon, or because she is ill, he must
fast for three days.

9. A false witness! must perform the penance
ordained for killing a Brahmaza.

10. He who has (unawares) voided excrements
without water (being near), must bathe in his
clothes, pronounce the ‘great words', and offer a
burnt-oblation ”.

11. One who has been surprised asleep by the
sun rising or setting, must bathe in his clothes and
mutter the Gayatri one hundred and eight times.

12. He who has been bitten by a dog, a jackal, a
tame pig, an ass, an ape, a crow, or a public prosti-
tute, shall approach a river and (standing in it, shall)
stop his breath sixteen times.

13. One who forgets the Vedic texts which he
has studied, or who forsakes the sacred fires, must
subsist upon alms for a year, bathing at the tree
Savanas (morning, noon, and evening), sleeping
upon the ground, and eating one meal a day.

14. For setting one’s self up by false statements,
and for falsely accusing or abusing a Guru, he must
subsist upon milk for a month.

15. An atheist, one who leads the life of a
member of the Kazd4la or of other low castes that

but also to the offering of burnt-oblations and the muttering of
prayers.

9. } According to Nand., this particular species of criminals is
only quoted as an instance of anupatakina/ (criminals in the third
degree, see XXXVI), who are all intended in this Sftra.

το. ' See LV, 10.—?‘The particle 4a implies that he must
touch a cow besides, as Manu directs (XI, 203).’ (Nand.)

14. See XXXVII, 1, 3.

LIV, 20. PENANCES. 177

dwell outside the village (Bahyas)}, an ungrateful
man, one who buys or sells with false weights, and
one who deprives Brahmamzas of their livelihood (by
robbing them of a grant made to them by the king
or private persons, or by other bad practices), all
those persons? must subsist upon alms for a year.

16. An unmarried elder brother whose younger
brother is married, a younger brother married before
the elder, an unmarried elder sister whose younger
sister is married, the relative who gives such a
damsel in marriage, and the priest who officiates at
such a marriage, must perform the Kandrayaza.

17. He who sells living beings, land, religious
merit (obtained by a sacrifice or otherwise), or
Soma, must perform the Taptakrzkkhra.

18. He who sells fresh ginger’, (edible) plants
(such as rice or barley), perfumes, flowers, fruits,
roots, skins, canes, (winnowing baskets or fans and
the like) made of split bamboo, chaff, potsherds, hair,
ashes, bone, cow-milk or curds, oil-cakes, sesamum,
or oil, must perform the Pragdpatya.

19. He who sells the fruit of the Sleshmataka
tree, lac, bees-wax, shells, mother-of-pearl, tin, lead,
iron, copper, or (sacrificial) vessels made of the horn
of the rhinoceros, must perform the Aandrayaza.

20. He who sells dyed cloth, tin’, precious

15. 1} ‘Or nastikavrztti means “one who receives his substance
from an atheist.”’ See also Gaut. XV, 16. —? ‘The use of the par-
ticle 4a implies that calumniators are also intended.’ (Nand.)

17. See XLVI, 11.

18. } The term 4rdra, which Nand. interprets by 4rdrakam, might
also be connected with the following word, and both together be
translated by ‘fresh plants.’ See Y. III, 38.

20. ? Tin, perfumes, and, of the articles enumerated in Satra 21,

[1] Ν

178 VISHNU. LIV, 21.

stones, perfumes, sugar, honey, liquids or condi-
ments (other than sugar, salt, and the like), or wool,
must fast for three days.

21. He who sells meat, salt, lac, or milk, must
perform the Aandrayaza.

22. And? all those persons (mentioned in Sdtras
17-21) must be initiated a second time.

23. He who has been riding (voluntarily) upon a
camel', or upon an ass, and he who has (purposely)
bathed, or slept, or eaten, quite naked, must stop
his breath three times.

24. By muttering attentively the G4yatri three
thousand times, (by dwelling) upon the pasture of
cows, (and) by subsisting on milk for a month, he
becomes free from the sin of accepting unlawful
presents.

25. He who has (knowingly) offered a sacrifice
for an unworthy person (such as a low-caste person,
or an outcast), he who has performed the funeral
rites for a stranger, he who has practised magic
rites (in order to destroy an enemy), and he who
has performed a sacrifice of the kind called Ahina},
(all those persons) may rid themselves of their

lac, and milk have already been mentioned in Sfitras 18 and 19.
Nand. tries to remove the difficulty in the second case, by stating
the perfumes mentioned here to be perfumes of a different kind, and
in the fourth case, by asserting that the milk of female buffalos, &c.
is meant in Sfitra 21. But he interprets the two other terms as
given above. Probably the passage is interpolated.

22, ! Nand. infers from the use of the particle 4a that this rule
applies equally to the persons mentioned in the next Sfitra. .

23. 1‘ The use of the particle νᾶ, “or,” implies that riding upon
a cow, and other such animals, is also intended here.’ (Nand.)

25. 1This kind of sacrifice is defined by Nand. as one con-
nected with repeated drinking of the Soma juice, and lasting from
two to twelve days. Medhatithi (on Manu XI, 198) simply defines

LIV, 29. ΡΕΝΑΝΟΕΒ. 179

sins by performing three Kvzkkhra (PragApatya)
penances.

26. Those twice-born men, by whom the G4yatri
has not been repeated (and the other initiatory cere-
monies performed), as the law directs, must be made
to perform three (Pragdpatya) penances and must
be initiated according to custom.

27. Those twice-born men who are anxious to
make an atonement for having committed an illegal
act’, or for having neglected the study of the Veda,
must be made to perform the same penance.

28. Those Brahmazas who have acquired pro-
perty by base acts (such as living by the occupations
of a lower caste, or accepting unlawful presents)
become free from sin by relinquishing it, and by
muttering (Veda texts) and practising austerities.

29. For omitting one of the regular acts enjoined
in the revealed (and traditional) law, and for a breach
of the rules laid down for a Sn&taka’, a coe is or-
dained as atonement. ᾿

it as a sacrifice extending over two days or more; Kullfika (ibid.)
states that it lasts three days or more, and that it is said in the
Veda to cause impurity. See also Weber, Ind. Stud. X, 355.

26. The recitation and repetition of the Gayatrf is one of the
chief elements of the ceremony of initiation. The words with
which the pupil must address his teacher on this occasion are
given by Nand.; they are quoted from Asv. I, 21, 4, and Saakh.
Il, 5, 10-11. See also Gaut. I, 46, with Dr. Buhler’s note.

24. 1“1.6. Brahmamas and others who have gained their livelihood
(in times of distress) by such occupations as are lawful for other
castes only, and who, when the times of distress are over, wish to
atone for those actions.’ (Nand.)

29. } Regarding the meaning of this term, see above, XXVIII,
42, note. The rules to be observed by a Snataka are given in
Chapter LXXI.

N 2

180 VISHNU. LIV, 30.

30. For attacking a Brahmavza (by raising a stick
or a weapon against him), the Krzkkhra (Praga-
patya) penance must be performed; for striking
him, the AtikyzééAra; and for fetching blood from
him, the Krzékhratikrikkhra.

31. With sinners, who have not expiated their
crime, let a man not transact business of any kind.
But a man who knows the law must not blame (or
shun) those who have expiated it.

32. Let him not, however, live (or have any
intercourse) with those who have killed children, or
with ungrateful persons, or with those who have
slain one come for protection, or a woman, even
though such sinners may have obtained their abso-
lution, as directed by the law.

33. (An old man) who has passed his eightieth
year, a youth under the age of sixteen, women, and
sick persons have only to perform half of every
penance’.

34. In order to remove those sins for which no
particular mode of expiation has been mentioned,
penances must be prescribed, which shall be in
accordance with the ability of the offender, and with
the heaviness of his offence.

LV.

1. Now follow the penances for secret sins.

30. For the Atikrzékfra penance, see M. XI, 214.

33. * Nand. adds, that a youth under the age of sixteen, who has
not been initiated, and old women, as well as girls who have not
yet attained maturity, must only perform a quarter of it, as directed
in a Smriti.

LV. 1. M. XI, 248; Y. ITI, 301; Gaut. XXIV, 1.— 2, 3. M.
XI, 249, 260; Y. III, 302; Gaut. XXIV, 10.— 4. Gaut. XXIV,

LY, 8. PENANCES, 181

2. The killer of a Brahmaza is purified, if, having
approached a river (and bathed in it), he restrains
his breath sixteen times, and takes only one meal,
consisting of food fit for offerings, each day, for a
month.

3. At the end of this rite he must give a milch
cow.

4. By performing the same rite and by muttering
(while standing in the water) the Aghamarshaza!
(instead of stopping his breath), a drinker of
spirituous liquor? becomes free from sin.

5. (By performing the same rite and) muttering
the Gayatri one thousand and ten times (each day),
a stealer of gold becomes free from guilt.

6. One who has connection with a Guru's wife?
(becomes free from sin) by fasting for three days and
muttering the Purushasfikta? and (at the same time)
offering a burnt-oblation.

7. Even as the horse-sacrifice, the king of sacri-
fices, removes all sin, the hymn of Aghamarshaza
likewise removes all sin.

8. Let a twice-born man stop his breath, in order
to rid himself of all sin; all sins committed by a

10.— 6. M. XI, 252; Y. III, 305.— 7. M. XI, 260.— 10-21.
M. 11, 76-87.

2. Nand. infers from a text of Manu (XI, 249), that this rule
refers to one who has killed a Brahmava intentionally.

3. This rule, Nand. infers-from a passage of Yagiavalkya (III,
305), applies also to the penances mentioned in the following
Satra.

4. ? Rig-veda X, 190. — ?‘I.e. one who has knowingly drunk
it, the penance for drinking it unknowingly being stated by Yigiia-
valkya (III, 304).’ (Nand.)

5, 6. ! Nand. infers from M. XI, 251, 252, that these two Satias
also refer to penances for crimes intentionally committed. — ? Rig-
veda X, go.

182 VISHNU. LV, 9.

twice-born man may be removed by repeated
Prazayamas.

9. It is called a Prazd4ydma, if a man, stopping
the breath (which comes from the mouth and from
the nostrils), recites the Gayatri three times, together
with the Vydhvztis (‘words’)’, with the sacred
syllable Om, and with the (text called) Siras 3.

10. The lord of creatures (Brahman) has milked
out from the three Vedas the letter A, the letter U,
and the letter M (of which the sacred syllable Om
is composed), and (the three sacred words) Bhd,
Bhuva4, ϑναᾷ (earth, the atmosphere, and heaven).

11. The lord of creatures, the supreme deity,
has also milked out from the three Vedas succes-
sively the three verses of the sacred stanza which
begins with the word ‘tad,’ and is called Savitri (or
GAyatri).

12. By muttering, every morning and evening,
that syllable and that stanza, preceded by the three
‘words,’ a Brahmaza will obtain that religious merit
which the (study of the) Veda confers, just as if he
had actually studied the Veda.

13. By repeating those three (Om, the ‘words,’
and the Gayatri every day) for a month out of the
village, a thousand times, a twice-born man is puri-
fied even from a mortal sin, as a snake (is freed)
from its withered skin.

14. Any member of the Brahmaza, Kshatriya, or
Vaisya castes, who does not know those three texts,

9. } The three Vyahrvtis, ‘words,’ or Mahavy&hritis, ‘great words,’
are quoted in the next Sloka. —? It begins with the words, ‘O ye
waters, who are splendour and ambrosia.’ (Nand., and Mitakshara
on Y. I, 23.)

ei ee en eed a lt i a

LV, 20. PENANCES. 183

or fails to recite them in the proper season, meets
with reproach among the virtuous.

15. The three imperishable ‘great words,’ pre-
ceded by the syllable Om, and the GAyatrt consist-
ing of three divisions, have to be recognised as the
mouth (or beginning) of the Veda!.

16. He who repeats that stanza (preceded by the
syllable Om and the three ‘ words’) carefully every
day for three years, will be absorbed in the highest,
Brahman after death, move as freely as air, and
become as pure as air.

17. The monosyllable (Om) is the highest Brah-
man, the stoppings of the breath are the best of
austerities, but nothing is more exalted than the
GAyatrt; (declaring the) truth is better than silence.

18. All religious acts ordained in the Veda,
(whether) consisting in burnt-oblations or sacrifices
(or alms-giving or other pious observances), perish
(after the merit obtained by them has been ex-
hausted); but the syllable Om (akshara) must be
known to be imperishable (akshara), as it is identical
with Brahman, the lord of creatures. .

19. The act of reciting (the syllable Om, the
‘words, and the Géyatrt) is ten times better than
the (Gyotish¢oma or other) sacrifices prescribed (by
the Veda); it is a hundred times better when mut-
tered in a low voice; it is a thousand times better
when repeated mentally only.

20. The four Pakayagiias! (small or domestic

15. !To explain this, Nand. quotes a passage of Asvalayana
. (Grthya-sftra III, 2, 3, where, however, part only of this quotation
is found) to the effect that the study of the Veda has to be begun
by pronouncing Om, the ‘ words,’ and the GAyatrt.

20. 1‘ The four Pakayagiias are the offerings to gods, goblins
(or “all beings”), manes, and men, together with the offering to

184 VISHNU. LV, 21.

offerings), together with the sacrifices prescribed
(in the Veda), though all united, are not equal to a
sixteenth part of the sacrifice performed by reciting
(those sacred prayers).

21. A Bréhmaza may beyond doubt obtain final
emancipation by solely repeating (those prayers),
whether he perform any other religious observance
or no; one who is benevolent towards all creatures
(and does not slay them for sacrifices) is justly
called a Brahmawa (or one united to Brahman).

LVI.

1. Now then? follow the purifying Mantras from
all the Vedas.

Brahman.’ (Nand.; see LIX, 20-25.) Kullfika, on the contrary
(on M. II, 86), refers the term Pakayagiia to the four first only out
of those five offerings, and this interpretation, besides being more
simple than Nand.’s, is preferable for several other reasons. First,
the ‘ offering to Brahman’ includes the daily recitation of the Gaya-
tri, which is mentioned here as opposed to the four Pakayagfias.
Secondly, the number of four Pakayagfias is equally given in the
Kashaka Grrhya-sftra; and Devapdla, in his Commentary on that
work, gives a definition of them, which agrees in the main with
Kullika’s. ‘Four’ Pakayagiias are mentioned in the Grzhya-sftras
of Kausika, Paraskara, and Sankhdyana also. See Weber, Ind.
Stud. X, 48. Thirdly, the Pakayagfias are brought in here as
opposed to the Vidhiyagfias or ‘ sacrifices prescribed by the Veda.’
This is probably because the latter are offered in the triad of sacred
fires, whereas the term Pakayagyfia, in its narrower use, denotes the
oblations offered in the domestic fire. Hence, it might come to
include the ‘ offering to men,’ i.e. the feeding of a guest, but cer-
tainly not the study of the Veda.

LVI. M. XI, 250-260; Y. III, 302-305; Gaut. XIX, 12;
XXIV.

1. 1*Now then,’ i.e. the previous chapter containing an enu-
meration of secret sins, an enumeration of the purifying Mantras,
by which they may be expiated, follows next. (Nand.) ©

LVI, rg. PENANCES. 185

2. By muttering them, or reciting them at a
burnt-oblation, the twice-born are purified from
their sins. (They are as follows :)

3. The Aghamarshaza; 4. The Devakvcta; 5.
The Suddhavatis; 6. The Taratsamandiya; 7.
The Kiashmazdis; 8. The PAvam4nis; 9. The
Durgas4vitri; το. The Atishangas; 11. The
Padastobhas; 12. The Vy4hvzti Samans; 12.
The Bharuzdas; 14. The Kandrasaman; 15. The

3. Rig-veda X, 190, 1. (This and the following references are
based upon Nand.’s statements.)

4. Vagasaneyi Samhita VIII, 13.

5. Rig-veda VIII, 84, 7-9. 6. Rig-veda IX, 58.

4. Vagas. Samh. XX, 14-16 (Taitt. Arany. X, 3-5).

8. The term Pavamanyad in its most common use denotes the
ninth book of the Rig-veda, but Nand. here refers it to Taitt.
Brahm. I, 4, 8

9. Rig-veda I, 99, 1

to. Sama-veda II, 47-49. Regarding this and the following
Samans see also Benfey, Ind. Stud. III, 199 seq., Burnell’s Index to
the Arsheya Brahmaza, and S. Goldschmidt’s remarks in his edition
_of the Aranyaka Samhit4, Transactions of the Berlin Academy, 1868,
Pp. 246 seq.

11, Sama-veda II, 578-580.

12. ‘ The Vyahriti Samans, i. 6. bh&4 and the four others.’ (Nand.)
The four others are, bhuvaA, sva/, satyam, purushas. See Uhya-
gana III, 2, το, in Satyavrata Sdmasrami’s edition of the Sdéma-
veda Samhita.

13. ‘Bharuzda is the name of certain Samans, twenty-one in
number, which begin with the words, yat te krishnahk sakuna
(Rig-veda X, τό, 6). They are contained in the Aramyagana’
(Nand.) The reading of the last word is doubtful. At all events,
the verse quoted by Nand. does not occur in the Aranyagana. It
may be that the Sémans called Ekavimsatyanugdna ‘are meant,
which are found in that work, though they do not contain the
verse referred to.

14. Séma-veda I, 147.

15. Aranyaka Samhita IV, 33, 34, in Goldschmidt’s edition,=
Rig-veda X, go, 1, 4.

186 VISHNU. LVI, 16.

two Samans called Purushavrata; 16. The Ablinga;
17. The Barhaspatya; 18. The Gosikta; 19. The
Asvasikta; 20. The two SAmans called Kandra-
sikta; 21. The Satarudriya; 22. The Athar-
vasiras; 23. The Trisuparva; 24. The Maha-
vrata; 25. The Nardyamtya; 26. And the Puru-
shasikta ;

27. The three Agyadohas?, the Rathantara 5, the
Agnivrata*, the Vamadevya‘, and the Brzhatsd-
man 5, properly chanted, purify man from sin; and
if he wishes he may obtain through them recol-
lection of his existence in a former life.

LVII.
1. Now! (the following persons) must be avoided:

16. Sdma-veda II, 1187. 17. Sdma-veda, I, gr.

18, Sdma-veda I, 122.

19. The same text as in the preceding Sfitra.

20, Sdma-veda I, 350. Nand. infers from a passage of VAsish/ha
(XXVIII, 12) that 4a refers to Sama-veda II, 812, and I, 153.

21. Kathaka XVII, 11-16, &c.

22. ‘The text beginning with the words, brahma devanam
prathamak sambabhiiva, “ Brahman rose first among the gods.”’
(Nand.) The Atharvasira Upanishad has the words, very near
the beginning, aham ekaf# prathamam 4sit. See the Calcutta
edition.

23. Taitt. Arany. X, 48-50. 24. Sdma-veda I, gt.

25. Taitt. Arany. X passim.

26. Rig-veda X, go, τ. Nand. infers from a passage of Vasishtha
(XXVIII, 13) that 4a refers to Rig-veda X, 71, and I, go, 6-8.

27. 'Sdma-veda I, 67. --- *Sama-veda I, 233. —*SAma-veda I,
24. — ‘Sama-veda I, 169. — ° Sama-veda I, 234.

LVII. 1, 2. M. II, 39; Y. 1, 38. — 3. M. XI, 182-185; Y. III,
295; Apast. I, το, 28, 6-8; Gaut. XX, 1.— 4. Apast. I, 1, 2, 5. —
6, 7. M. IV, 186. — 8. M. IV, 190.— 9. M. IV, 186; Y. I, 213.
-- το. Μ. IV, 2447, 250; Y.I, 214; Apast. I, 6, 18, 1; I, 6, 19,
11; Gaut. XVII, 3.— 11, 12. M. IV, 248, 249; Apast. I, 6, 19,

LVII, το. PENANCES. 187

2. Vratyas (i.e. those for whom the ceremony of
initiation has not been performed) ;

3. Outcasts ;

4. Descendants within the third degree? of an
outcast mother or father, if they (or their outcast
ancestors) have not been purified (by a penance).

5. (Asa rule) the food of all such persons must
not be eaten, nor gifts be accepted from them 1.

6. He must avoid accepting repeated gifts from
those whose presents must not be accepted !.

7. By accepting such gifts, Brahmazas lose their
divine lustre.

8. And he who, not knowing the law regarding
acceptance of gifts, accepts (illicit) gifts, sinks to hell
together with the giver.

9. He who, being worthy to receive gifts, does
not accept them, obtains that world which is
destined for the liberal-minded (after death).

10. Firewood, water, roots, fruits, protection,
meat, honey, a bed, a seat, a house, flowers, sour

14.—13. M. IV, 251; Υ.1, 216; Gaut. XVII, 4.— 14. M. IV,
213; Y. I, 215. — 15, 16. M. IV, 252, 253. --- 16. Y. I, 166;
Gaut. XVII, 6.

1. 1*There are two classes of sinners, the repentant and the
unrepenting. The penances to be performed by the former having
been enumerated, he goes on in the present chapter to state that
the latter must be avoided.’ (Nand.)

3. See XXXV, 1-5.

4. } Nand. refers the term ‘in the third degree’ to the three
ascendants of the parents. The same infers from a passage of
Gautama (XX, 1) that the particle 4a is used in order to include
a murderer of a king also.

5. ' Nand. infers from another text of Gautama (XX, 8) that it
is also forbidden to converse with them.

6. “It is no sin then, in one who is in distress, to accept a
present once from them.’ (Nand.) See 14. ᾿

188 VISHNU. LVIL, τι.

milk, and vegetables he must not disdain to accept
when they are offered to him.

11. Even if an offender (but not a mortal sinner)
has beckoned and offered alms to him, which had
been brought previously for the purpose, the lord
of creatures has declared that they may be accepted
from him.

12. Neither will the manes eat (his funeral obla-
tions offered to them) for fifteen years, nor will the
fire convey his burnt-offerings (to the gods) if he
rejects such alms.

13. If he wishes to provide for his (parents or
other) Gurus or for (his wife or other) such persons
as he is bound to maintain, or if he wants to worship
the manes or the gods, he may accept gifts from
any one; but he must not satisfy himself with
them.

14. But even in those cases, and though he be
worthy to receive presents, let him not accept them
from a dissolute woman, from a eunuch, from an
outcast, or from an enemy.

15. And if his parents are dead, or if he is living
apart from them in a house of his own, he must
never, while seeking to obtain food for himself,
accept alms from any other persons but those who
are of respectable descent (and belong to a twice-
born caste).

16. One who ploughs the ground for half the
crop (and gives the other half to the king or a
private person, who is the owner), a friend of the
family, a (house-)slave, a herdsman, a barber, and

11. ‘The use of the particle 4a implies that Kusa grass &c. is
likewise intended, as Yagfiavalkya (I, 214) says.’ (Nand.)
16. The reason of this rule, according to Nand., lies in this, that

LVITI, 9. DUTIES OF A HOUSEHOLDER. 189

one who announces himself (with the words ‘I am
your slave’): the food of all such may be eaten,
although they are Stdras.

LVIII.

1. The property of householders is of three
kinds :

2. White, mottled, and black.

3. By those obsequies which a man_ performs
with white property, he causes (his departed an-
cestor) to be born again as a god.

4. By performing them with mottled property, he
causes him to be born as a man.

5. By performing them with black property, he
causes him to be born as an animal.

6. What has been acquired by the mode of liveli-
hood of their own caste, by members of any caste, is
called ‘white.’ .

7. What has been acquired by the mode of liveli-
hood of the caste next below in order to their own,
is called ‘ mottled’

8. What has been acquired by the mode of liveli-
hood of a caste by two or more degrees lower than
their own, is called ‘ black.’

g. What has been inherited, friendly gifts, and

all the castes mentioned in this Satra are not properly Sddras, but
the offspring of unions between parents of a different caste, herds-
men being, according to Pardasara, the offspring of a Kshatriya with
a Sfidra damsel, &c. The same considers the use of the particle
ka to imply that potters are also intended. See Gaut. XVII, 6.
LVIII. 1, 2. Narada 3, 46. —9—12. Narada 3, 53, 47-49, 51.
1. As the obligations of a householder, which will be discussed
further on (in LIX), cannot be fulfilled without a certain amount

of wealth, he discusses in the present chapter the origin of wealth.
(Nand.)

190 VISHNU. LVIII, το.

the dowry of a wife, that is called white property,
for members of any caste indiscriminately.

10. What has been acquired as a bribe, as a fee
(for crossing a river and the like, or for a bride,
&c.), or by the sale of forbidden articles (such as
lac, or salt), or as a return for a benefit conferred,
is denoted ‘mottled wealth.’

11. What has been acquired by servile attend-
ance!, by gambling, by thieving, by begging, by
deceit (as if a man says that he wants a present for
another and takes it himself, or by forging gold or
other metals), by robbery, or by fraud (as if a man
shows one thing to a purchaser and delivers another
to him instead), is called ‘black property.’

12. Whatever a man may do (in this world) with
anything (he has, whether white, mottled, or black
property) he will get his reward accordingly; both
in the next world and in this.

LIX.
1. A householder must perform the Pakayagfias?

‘11.1 Nand. interprets the term p4arsvika by ‘ moving a chowrie to
and fro before one’s master, while standing by his side.’

LIX. 1. M.IV, 67; Gaut.V, 7-9. — 1, 2. M.IV, 25; Υ.1, 97. —
3, 4. Asv. I, 9; I, 10; Gobh. I, 3, 5-9; Par.I,9; I, 12; Sankh.
I, 3. — 2, 4-9. Gaut. VIII, 19, 20. — 4-9. M. IV, 25, 26; XI, 7, 8;
Y. I, 124, 125. — 5-4. Asv. I, 11; Gobh. IL, 8; Par. III, 1;
III, 8; Sankh. III, 8.— 10. M. XI, 27; Y.I, 126. — 11. M. XI,
24; Υ.1, 127.—12. M. XI,25; Υ.1, 127. — 13. M. III, 84, 90,
ἄς. (see below, LXVII). — 14, 15, 18. See the references given
below (ad LXVII).— το, 20. M. III, 68, 69. — 21-25. M. III,
4o; Y.I, 102; Apast. I, 4, 12, 16; I, 4, 13, 1; Gaut. V, 3, 9;
Asv. III, 1, 1-3; Par. II, 9,1.—26. M. III, 72. — 27-30. M. III,
77, 78, 80, 81.

1. ' The term Pakayagfia is used in a more restricted sense here
than above (LV, 20). Nand. interprets it by ‘ Vaisvadeva, Stha-

11Χ, 6. DUTIES OF A HOUSEHOLDER. IgI

(small or domestic offerings) in the fire kindled. at
the time of marriage 3,

2. He must offer the Agnihotra (or daily obla-
tions of clarified butter) every morning and evening
(in the Treta fires).

3. He must offer burnt-oblations to the gods (in
case the Agnihotra cannot be performed).

4. Let him offer the two Darsapurzamdsas on
the days of conjunction and opposition of the sun
and moon.

5. Once in each half of the year, (at the two
solstices, let him offer) the Pasubandha (animal

sacrifice).
6. In autumn and summer let him offer the

Agrayana (oblation of first-fruits) ;

Iipaka, Sravavfkarman, and similar sacrifices,’ i.e. all the sacrifices
which have to be performed in the one household fire, as opposed
to those for which a Treta or triad of sacred fires is required (see
Stenzler, note on ον, I, 1,2). Gautama (VIII, 18) enumerates
seven Pakayagfias, among which, however, the Vaisvadeva is not
included. The Vaisvadeva is described in LXVII. Regarding
the other Pakayagfias, see the Grzhya-stras. —?‘Or in the fire
kindled at the division of the family estate, or in the fire kindled
on his becoming master of the house.’ (Nand.) See S4nkh. I,
I, 3-5.

2. The three Tret4 fires have been enumerated above (XXXI, 8).
Regarding the Agnihotra and the sacrifices mentioned in 4-8, see
pce Ind. Stud. X, 328-337, 343-349, 352-396.

. ‘One who has performed the ceremony of Agnyadhana
(kindling the sacred fires) must perform these two offerings in
the TretA fires, one who has not done ‘so, in the household or
nuptial fire.’ (Nand.) This remark applies equally to the sacri-
ἘΠ mentioned in 5-7.

. ‘If the Agrayana is offered in the household fire, it must
oe of a Sthalfpaka (cooked offering of grain).’ (Nand.) See
the Gfrhya-sfitras above cited. Nand. further explains that in
autumn the first-fruits of rice, and in summer the firstlings of

192 VISHNU. LIX, 7.

7. Or when rice and barley are ripening (in
winter and spring).

8. He who has a sufficient supply of food for
more than three years (shall perform the Soma-
sacrifice) 1.

9. (He shall perform) the Soma-sacrifice once a
year (in spring).

το. If he has not wealth (sufficient to defray the
expenses of the Pasubandha, Soma, XAturmasya,
and other Srauta sacrifices), he shall perform the
Ish¢i Vaisvanart.

11. Let him not make an offering of food ob-
tained as alms from a Sfdra.

12. If he has begged articles for a sacrifice (and
obtained them), let him employ them all for that
purpose (and never for himself).

13. Every evening and morning let him offer up
the Vaisvadeva ;

14. And? let him give alms to an ascetic (after-
wards).

15. For giving alms and showing due honour to
the recipient (by pouring water on his hands both
before and afterwards) he obtains the same reward
as for giving a cow.

barley, or, according to Apastamba, of Venuyava, have to be
offered, and he infers from another text of the same author that
the particle 4a here refers to an oblation of Syam4ka grain, which
has to be offered in the rainy season. The two passages in question
are not found in Apastamba’s Dharma-sfitra, but Weber, loc. cit.,
quotes them from Katyayana.

8. } According to Nand., the Soma-sacrifices here referred to are
of the kamya species (offered in order to obtain the gratification
of a special desire).

14. 1 Nand. infers from the use of the particle 4a, and from a
text of Parasara, that an injunction to give alms to a student is also
intended here.

LIX, 26. DUTIES OF A HOUSEHOLDER. 193

16. If there is no ascetic (or other person worthy
to receive alms), he must give a mouthful to cows;

17. Or he must cast it into fire.

18. If there is food in the house, he must not
reject a mendicant, (who arrives) after he has taken
his meal himself.

19. A householder has five places where animals
are liable to be destroyed: his wooden mortar, his
slab to grind wheat or condiments upon, his fire-
place, his water-pot, and his broom.

20. For the sake of expiating offences committed
(by ignorantly destroying life) in those places, he
must perform the (five) sacrifices addressed to the
Veda, to the gods, to all created beings (or ‘to the
goblins’), to the manes, and to men.

21. Privately reciting (and teaching) the Veda is
the sacrifice addressed to the Veda.

22. The regular burnt-oblation (Vaisvadeva) is the
sacrifice addressed to the gods.

23. The Pitrztarpana (refreshing the manes with
food and water) is the sacrifice addressed to the
manes.

24. The Bali-offering is the sacrifice addressed to
all creatures (or ‘to the goblins’),

25. The sacrifice addressed to men consists in
honouring a guest.

26. He who does not give their share to these
five, the gods, his guests, (his wife and children and
others,) whom he is bound to maintain, his manes,
and himself, is not alive, though he breathes.

18. ‘The expression, “if there is food in the house,” indi-
cates that he is not bound to cook a fresh meal for his guest.’
(Nand.)

[7] oO

194 VISHNU. LIX, 24.

27. These (three), the student, the hermit, and
the ascetic, derive their existence from the order of
householders; therefore must a householder not
treat them with disdain, when they have arrived (at
his house at the proper time for begging alms).

28. The householder offers sacrifices, the house-
holder practises austerities, the householder distri-
butes gifts; therefore is the order of householders
the first of all.

29. The Aishis', the manes, the gods, all crea-
tures (dogs, &c.), and guests beg householders for
support; therefore is the order of householders the
best of all.

30. If a householder is intent upon pursuing the
three objects of life (virtue, love, and wealth), upon
constantly distributing presents of food, upon wor-
shipping the gods, upon honouring the Brahmazas,
upon discharging his duty of privately reciting
(and teaching) the Veda, and upon refreshing the
manes (with oblations of balls of rice, water, and
the like), he will attain the world of Indra.

LX.
1. In (the last watch of the night, which is called)

27. Nand. refers the term bhikshu, which has been rendered by
‘ascetic,’ i.e. a member of the fourth order, to the six sorts of
beggars enumerated by Parasara. But as the first three orders are
mentioned in this Sloka, it is certainly more natural to translate the
term as has been done above.

29. 1} Nand, thinks that hermits or members of the third order
are meant by this term. But it seems preferable to refer it to the
Rishi authors of the Veda, to whom the first of the five sacrifices,
the study of the Veda, is more immediately addressed. See Apast.
I, 4, 13, 1; Gaut. V, 3.

LX. 1. M.IV, 92; Υ.1, 115.—1, 2. M. IV, go; Y. I, 16; Apast.

LX, 18. DUTIES OF A HOUSEHOLDER. 195

the hour sacred to Brahman, let him rise and void
his excrements.

2. By night (let him void them) facing the south,
by day and during either twilight (let him void
them) facing the north.

3. (He must) not (void them) on earth which has
not been previously covered (with grass and the
like) ;

4. Nor ona ploughed field ;

5. Nor in the shade of a tree (fit to be used for
sacrifices) ;

6. Nor on barren soil; 7. Nor on a _ spot
abounding in fresh grass; 8. Nor where there are
worms or insects; 9. Nor in a ditch (or hole, or
upon the roots of a tree); 10. Nor onan ant-hill;
11. Nor on a path; 12. Nor on a public road;
13. Nor in a place previously defiled by another
person; 14. Nor in a garden; 15. Nor in the
vicinity of a garden or of (a reservoir of) water ;
16. Nor onashes; 17. Nor on coal; 18. Nor on

I, 11, 31, 1; Gaut. IX, 41-43. — 3. M. IV, 49; Apast. I, 11, 30,
153 Gaut. IX, 38. — 4. M. IV, 46; Apast. I, 11, 30, 18.— δ.
Apast. loc. cit. τό ; Gaut. IX, 49. — 8-10. ΜΟΙ͂Ν, 46, 41. --ττι,
12. M. IV, 45; Apast. loc. cit. Ns; Gaut. IX, 40. — II, 19. Y.I,
134.—15, 21. M. IV, 46, 56; Υ. 1, 134, 137; Apast. loc. cit.
18, — τό, 18. M. IV, 45; Gaut. IX, 40. --- 22. M. IV, 48; Y.I,
1343 Apast. 20. — 23-26. M. IV, 49; V, 136, 137.— 23. Apast.
15; Gaut. IX, 37.— 24. Y.I, 17. Chapters LX-LXIV treat of
the daily duties of a householder. (Nand.)

6. Nand. infers from the use of the particle 4a, that the following
places (mentioned by Manu IV, 46, according to Nand.’s reading,
which differs from the traditional one) are also included in this
prohibition: a river, a mountain, the ruins of a temple, and the
‘top of a mountain.

17. Nand. infers from the use of the particle 4a, and from a text
of Yama, that chaff and potsherds are also intended here.

Ο 2

196 VISHNU, LX, το.

cow-dung; 19. Nor in a fold for cattle; 20. Nor
in the air; 21. Nor in water;

22. Nor facing the wind, or fire, or the moon, or
the sun, or a woman, or a (father or other) Guru, or
a Brahmaza;

23. Nor without having enveloped his head ;

24. Having cleaned his hindparts with a clod of
earth, or with a brick, (or with wood or grass,) and
seizing his organ (with his left, after having re-
moved his garment), he must rise and clean himself
with water and earth (previously) fetched for the
purpose, so as to remove the smell and the filth.

25. The organ must once be cleaned with earth,
the hindparts three times, the one hand (the left) ten
times, both hands together seven times, and both
feet together three times.

26. Such is the purification ordained for house-
holders; it is double for students; treble for her-
mits; and quadruple for ascetics.

LXI.
1. A householder must not use? Palasa-wood for

cleaning his teeth.
2. Nor (must he use the twigs of) the Sleshman-

20. “1. 6. in an apartment on the por or in any other such place.’
(Nand.)

LXI. 1. Apast. I, 11, 32, 9; Gaut. IX, 44.

1. ‘Literally ‘eat,’ adyat. In 16 and 17 the synonymous verbs
bhaksh and as are used. Nevertheless it can hardly be doubted
that both of the two modes of cleaning the teeth, which appear
to have been customary, are indicated in this chapter: the one
consisting in brushing them with little sticks or twigs provided with
a brush (see 16), the other in chewing twigs. Unfortunately the
reading of Nand.’s gloss on the term sak(@réa in 16 is uncertain.

2. Regarding the Vibhitaka tree, see Dr. Biihler’s Kashmir
Report, p. 8.

LXI, 16. DUTIES OF A HOUSEHOLDER. _. 197

taka (or Selu) plant, nor of the soap plant, nor of the
Vibhitaka (or Kalidruma) tree, nor of the Dhava
plant, nor of the Dhamani tree (for that purpose).

3. Nor (the twigs of) the Bandhfka (or Bandhu-
givaka) plant, nor of the Nirguzai shrub, nor of the
Sigru, Tilva, and Tinduka trees.

4. Nor (the twigs of) the Kovid4éra (Yugapat-
traka), Sami, Pilu (Gudaphala), Pippala (holy fig-
tree), Inguda, or Guggula trees ;

5. Nor (the twigs of) the P&aribhadraka (Sakra-
p4dapa), or tamarind, or Mogaka, or Semul trees,
nor those of the hemp plant;

6. Nor sweet plants (such as liquorice sticks) ;

7. Nor sour plants (such as Amlikds) ;

8. Nor twigs that have withered on the stem;

9. Nor perforated (or otherwise faulty) wood ;

10. Nor stinking wood ;

11. Nor smooth wood ;

12. He must not (use the sticks) facing the south
or west.

13. He must use them facing the north or east ;

14. He may use (the twigs of) the banyan or
Asana trees, or of the Arka plant, or of the Kha-
dira, or Karafiga, or Badara (jujube), or Sal, or Nimb
trees, or of the Arimeda shrub, or of the Apé-
marga or Malati plants, or of the Kakubha or
Bél trees ;

15. Or of the Kash4ya tree, or of the Tikta or
Kadéuka plants.

16. Before sunrise let him silently clean his teeth
with a stick, which must be as thick as the top of
the little finger, provided with one end that may
be chewed (or ‘with a brush’), and twelve Angulas
long.

198 VISHNU. LXI, 17.

17. Having washed! and used the stick for
cleaning the teeth, he must take care to leave it
in a clean place; he must never make use of it on
the day of new moon (or on the day of full moon).

LXII.

1. The part at the root of the little finger of a twice-
born man is called the Tirtha sacred to PragApati.

2. The part at the root of the thumb is called the
Tirtha sacred to Brahman.

3. The part at the tops of the fingers is called
the Tirtha sacred to the gods.

4. The part at the root of the forefinger is called
the Tirtha sacred to the manes.

5. Let him sip water, which has not been put to
the fire and is free from foam (and bubbles), which
has not been poured out by a Sidra (or other unini-
tiated person), or by a man who has one hand only,
and which has no saline flavour!; and (let him sip
it) in a clean place, duly seated, placing (his right
hand) between his knees, facing the east or the
north (or the north-east), attentively regarding the
water, and in a cheerful mood.

6. Let him sip water thrice with the Tirtha sacred

17. 1It must be washed both before and after using it. (Nand.)

LXII. 1-4. M. I, 59; Y. I, 19.—5-8. M. II, 60, 61; Y. I,
20; Apast. I, 5, 16, 1-7; Gaut. I, 36.— 9. M.II, 62; Y.I, 21.

1. Nand. observes that this chapter and the preceding one
follow in order upon Chapter LX, because the purificatory rite
described at the end of the latter is immediately followed by
the Azamana (sipping of water), and then by the Dantadhavana
(cleaning the teeth), both of which acts, however, have to be
performed on other occasions also, as after a meal, &c.

5. 'The term kshéra, ‘saline flavour,’ includes bad or spoiled
water of any kind, according to Nand.

1{Χ1Π], τ2. DUTIES OF A HOUSEHOLDER. 199

to Brahman (or with the Tirthas sacred to the gods
and to Pragdpati respectively).

7. Let him wipe his lips twice (with the root of
his thumb).

8. Let him touch the cavities (above his navel)},
his head, and his breast with water.

9. By water which reaches either their heart, or
their throat, or their palate respectively, members of
the three twice-born castes are purified each in his
turn; a woman and a Sidra are purified by water
which has once touched their palate.

LXIII.

1. In order to obtain wealth and for the sake of
security he shall apply to a lord.

2. He must not travel alone; 3. Nor with
wicked companions; 4. Nor with Sfidras; 5. Nor
with enemies; 6. Nor too early in the morning ;
7. Nor too late in the evening; 8. Nor in the
twilight; [9. Nor at noon; 10. Nor near water ;]
11. Nor in too great a hurry; 12. Nor at night;

8. 1See XXIII, 51.

LXIII. 1. M. IV, 33; Gaut. IX, 63.— 2-9. M. IV, 140, 55, 60.
— 13-17, 19, 21. M. IV, 67, 131, 57. — 24, 25. M. IV, 78; Y.I,
139; Apast. II, 8, 20,11; Gaut. IX, 15. — 26-28. Sankh. IV, 12,
15; M. IV, 39; Y. 1, 133; Gaut. IX, 66. — 40. M. IV, 130. —
41. M. IV, 132.— 42. M. IV, 38; Gaut. IX, 52.— 43. M. IV,
38; Gobh. IIT, 5, 11.— 46. Asv. III, 9, 6; M. IV, 77; Y. I, 139;
Apast. I, 11, 32, 26; Gaut. IX, 32.— 47. Apast. I, τι, 32, 273
Gaut. IX, 33. — 49. Gobh. III, 5, 13; Par. II, 7,6; Saakh. IV,
12, 28. — 51. M. IV, 138, 1395, Y. 1,117; Apast. I, 5, 11, 5-75
Gaut. VI, 24, 25.

1. ‘A lord’ (isvara) means a king or another rich man, in his
own country, or in another country. (Nand.) See also Dr. Biihler’s
note on Gaut. IX, 63, where the same Sitra occurs. 7

9, 10. Sfitras 9 and τὸ are wanting in Dr. Biihler’s MS.

200 VISHNU. LXII, 13.

13. Nor (let him travel) without cessation with
(horses or other) beasts of draught that are quite
young, diseased, or (otherwise) afflicted ;

14. Nor with such as are deficient in limb; 15.
Nor with weak ones; 16. Nor with young bulls;
17. Nor with untrained animals.

18. He must not appease his hunger and allay
his thirst without having first given grass and water
to the animals.

19. He must not stop at a place where four ways
meet; 20. Nor at night at the root of a tree;
21. Nor in an empty house; 22. Nor upon a
meadow; 23. Nor in a stable;

24. Nor (must he stand) on hair, on the husks of
grain, on potsherds, on bones, on ashes, or coal ;

25. Nor on seeds of the cotton plant.

26. When he passes by a place where four ways
meet, let him turn his right side towards it.

27. And let him do the same in passing by the
image of a deity ;

28. And in passing by well-known large trees.

29. After having seen a fire, or a Brahmaza (with
his turban on), or a public prostitute, or a jar filled
(with water), or a looking-glass, or an umbrella, or a
flag, or a banner}, or a Bél tree, or a lid (or platter),
or a palace built in the shape of a certain diagram
(or in the form of a quadrangle without a western
gate) ?;

29. ‘More precisely the term pat&ka signifies “a staff, by
which a piece of cloth torn in the middle is fastened.”’ (Nand.) —
3 The particle 4a is added at the end of this enumeration in order
to include in it perfumes, lamps, and other objects mentioned in a
Smriti.’ (Nand.)

1ΧΠ|, 35. DUTIES OF A HOUSEHOLDER. 201

30. Or a fan, or a chowrie, or a horse, or an
elephant, or a goat, or a cow (having a calf), or sour
milk, or milk, or honey, or white mustard ;

31. Or a lute, or sandal-wood, or a weapon, or
fresh cow-dung, or fruit, or a flower, or a fresh pot-
herb, or Gorogané, or blades of Dirva grass ;

32. Ora turban, or ornaments, or jewels, or gold,
or silver, or clothes, or a seat, or a vehicle, or (raw)
meat ;

33. Ora golden vase, or cultivated land which is
being carried away (by a stream), or a single (bull
or other) piece of cattle tied with a rope, or an
unmarried damsel (clad in white), or a (boiled) fish,
(let him turn his right side towards them and)
go on.

34. Having seen one intoxicated, or insane, or
deformed, he must turn back;

35. (Also, if he has seen) one who has vomited,
or one who has been purged, or one who has had
his head shorn, or one who wears all his hair tied in
one knot, or a dwarf;

30. ‘ The particle 4a, which is added at the end of this Sitra,
refers to a king, his ministers, his domestic priest, &c., as indi-
cated in a Smriti passage.’ (Nand.)

31. Nand. infers from another Smriti passage that 4a here refers
to a crow and to a Sidra or workman with his tools.

32. Nand. here refers 4a to shells and other objects mentioned
in a Smriti.

33. Nand. here refers 4a to a dead body and other objects enu-
merated in a Smriti.

34. The enumeration of auspicious objects in Sftras 29-33 is
followed by an enumeration of inauspicious objects in Sftras 34-38.
(Nand.) -

35. The particle fa refers to enemies, outcasts, and others men-
tioned in a Smrvti. (Nand.)

202 VISHNU. LXIII, 36.

36. Or (if he has seen) one wearing a dress (of a
reddish-yellow colour) dyed with Kasha4ya', or an
ascetic, or one smeared? (with ashes) ὃ;

37. Or (if he has seen) oil, or sugar, or dry cow-
dung, or fire-wood, or grass (other than Kusa or
Dfrva grass), or Paldsa (and other leaves, other
than betel leaves), ashes, or coal?;

38. Or (if he has seen) salt, or a eunuch, or (the
spirituous liquor called) Asava, or an impotent man,
or cotton cloth, or a rope, or an iron chain for the
feet, or a person with dishevelled hair.

39. (If he sees), while about to begin a journey, a
lute, or sandal-wood, or fresh pot-herbs, or a turban,
or an ornament, or an unmarried damsel, he must
praise them 1.

36. ' Nand. refers kashayin, ‘wearing a dress dyed with Kashaya,’
to ‘persons who wear the marks of an order to which they do not
belong.’ But this interpretation is evidently wrong. Among the
sects that wear a dress dyed with Kashaya, Buddhists are the most
prominent, but it must not be overlooked that there are other
important sects also, as e.g. the Svamindrayazts of the present
day, who wear such dresses. —? The term malina, ‘smeared,’ no
doubt refers to a Saiva sect. Nand. interprets it by ‘ Kapalikas
and the like ;’ but more probably the Pasupatas are meant. —* The
particle 4a further refers to the humpbacked, deaf, and blind, to
barren women, and to naked and hungry persons, as stated in a
Smriti. (Nand.)

37. 1 Nand. refers the particle 4a in this Sftra to hares, naked
mendicants, snakes, iguanas, lizards, skins, and other inauspicious
objects and persons enumerated in a Smriti.

38. Nand. argues from a passage of Narada (not found in his
Institutes), that the particle 4a here refers to persons mounted upon
an ass, camel, or buffalo, and others.

39. 1 Nand. mentions two explanations of this Sfitra: 1. he must
eulogise the above objects or persons if he sees them; 2. he must
gladden persons, who have those objects or persons with them,
with presents and the like.

{Χ11], 51. DUTIES OF A HOUSEHOLDER. 203

40. He must not (knowingly) step on (or step
over, or stand on) the shade of the image of a deity,
of a (learned) Brahmamza, of a spiritual teacher, of a
brown (bull or other animal), or of one by whom
the initiatory ceremony at a Soma-sacrifice has been
performed.

41. Nor (must he step) on anything spat out or
vomited, nor on blood, nor on feces or urine, nor
on water used for ablutions.

42. He must not step over a rope to which a calf
(or a cow) is tied. .

43. He must not walk quickly in the rain.

44. He must not cross a river without need ;

45. Nor without having previously offered an
oblation of water to the gods and to the manes;

46. Nor (swimming) with his arms;

47. Nor ina leaky vessel.

48. He must not stand on the bank (of a quan

49. He must not gaze into a pool.

50. He must not cross it (by swimming through
it, or in any other way).

51. Way must be made for an aged man, for one
carrying a burden, for a king, for a Sndtaka (of any
of the three kinds 1), for a woman, for a sick person,
for a bridegroom, and for one riding in a carriage.
Among those, should they all meet, a king must be

41. According to Nand., the particle νᾶ, ‘or,’ is added at the end
of this Satra, in order to include an officiating priest and others
mentioned by Y4gfiavalkya I, 152.

51. } The Snataka (see XXVIII, 42, note) is of three kinds: 1. the
Vidydsnataka, who has studied the Vedas; 2. the Vratasnataka,
who has performed the Vratas or vowed observances of a student ;
3. the Ubhayasnataka, who has completed both the Vedas and the
Vratas. (Nand.) See the Grzhya-sftras.

204 VISHNU. LXIV, τ.

honoured by the rest (excepting the Sndtaka); but
the king himself must show honour to a Snataka.

LXIV.

1. He must not bathe in another man’s pool ;

2. In cases of distress (if there is no other water
at hand) he may bathe (in another man’s pool), after
having offered up five (or seven, or four) lumps of
clay and (three jars with) water.

3. (He must not bathe) during an indigestion ;

4. Nor while he is afflicted (with a fever or other
illness) ;

5. Nor without his clothes; 6. Nor at night;
7. Unless it be during an eclipse; 8. Nor in the
twilight.

9. He must bathe early in the morning, when he
beholds the east reddening with the rays of the
(rising) sun,

1o. After having bathed, he must not shake his
head (in order to remove the water from his hair) ;

11. And he must not dry his limbs (with his
hand or with a cloth);

12. Nor must he touch any oily substance.

LXIV. 1. M. IV, 201. —1, 2. Y.I, 159.— 3, 4. M. IV, 129. —
5. M. IV, 45; Gaut. IX, 61; Asv. II], 9,6; Par. Il, 7, 6; Sankh.
IV, 12, 31. —6. M. IV, 129. — 12. M. IV, 83. — 13. Sankh. IV,
12, 32. — 15. Gaut. IX, 16.— 16. M. IV, 263; Y. I, 159. — 24.
M. IV, 152; Υ.1, 100.— 27. Y. I, 196.

5. The term nagna, literally ‘naked,’ has to be taken in its
widest sense here. According to Bhrzgu and Gobhila it includes,
besides one wholly undressed, ‘one without his upper garment,
one who has dirty clothes on, one clad in lower garments of silk
only, one who wears double clothing or even a greater number of
clothes, one who wears a small piece of cloth over the pudenda
only,’ &c. (Nand.) See also M. IV, 129.

LXIV, 18. DUTIES OF A HOUSEHOLDER. 205

13. He must not put on again the garment which
he wore before, without its having been washed.

14. After having bathed, he must cover his head
with a turban! and put:on two garments? washed
(by himself). ;

15. He must not converse, (after having bathed,)
with barbarians, low-caste persons, or outcasts.

16. He must bathe in cascades, ponds dug by
the gods, and lakes.

17. Stagnant water is more pure (and purifies
more effectually) than water taken out (of a well or
the like); the water of a spring is more pure than
that of a tank; the water of a river is more pure
than the former; water collected by (Vasish¢Za or
some other) devout sage! is even more pure; but
the water of the Ganges is the purest of all.

18. After having removed the dirt by means of
earth and water’, and after having dived under
“water and returned (to the bank of the river), he
must address the bathing-place with the three Man-
tras (beginning with the words), ‘Ye waters ἀγα",
with the four Mantras (beginning with the words),

14. 'Ushazisha, ‘a turban,’ here denotes a bandage used for
drying the head, which is wrapped round the head and closely
tied together. —?I. e. an upper and an under garment. (Nand.)

16. The term devakhata, ‘ponds dug by the gods,’ refers to
Pushkara and other holy bathing-places. (Nand.) See below
LXXXV.

17.7 Nand. cites Vasish/zapraéf and VisvamitrapraAf as instances
of holy bathing-places of this description.

18, ? Nand. refers this and the following Sfitras to a midday bath,
because a verse, which he quotes, forbids the use of earth (in order
to clean one’s self with it) in the morning bath. But it seems to
follow from 35 and 42, that all the rules given in this chapter refer
to that bath, which must be taken at sunrise every day. —? Rig-

206 VISHNU. LXIV, 19.

‘The golden-coloured (waters) ὃ, and with (the one
Mantra beginning with the words), ‘ Carry away (all)
that, O ye waters *.’

19. Then he must dive under water and mutter
the Aghamarshaza three times ;

20. Or (he must mutter three times the Mantra
which begins with the words), ‘That most exalted
step of Vishzu ;’

21. Or the Drupada Savitri (which begins with
the words, ‘ Like one released from a post’);

22. Or the Anuvaka (which begins with the
words), ‘They get their minds ready ;’

23. Or the Purushasdkta.

24. After having bathed, he must feed the gods
and the manes, while standing in the water with his
wet clothes on.

25. If (being unable to remain in water after
having bathed) he has changed his dress, (he must
feed the gods and the manes,) after having crossed
the bathing-place (and reached the bank).

26. (But) he must not wring his bathing-dress
till he has satisfied the gods and the manes.

27. After having bathed! and sipped water, he
must sip water (once more) according to the rule.

28. He must offer (sixteen) flowers to Purusha,

veda X, 9, 1-3, &c. —* Taitt. Samh. V, 6, 1, 1-2, &c.— ‘Rig-
veda I, 23, 22, &c.

20. Rig-veda I, 22, 20, &c.

21. Taitt. Brahm. II, 4, 4,9; 6, 6, 3; cf. Vagasan. Samh. XX,
20; Atharva-veda VI, 115, 3.

22. Rig-veda V, 81, &c.

24. ‘The use of the particle 4a indicates that he must anoint
himself after having bathed.’ (Nand.)

27.) This expression refers back to the whole proceeding described
above, up to the wringing of the bathing-dress. (Nand.)

LXIV, 4o. DUTIES OF A HOUSEHOLDER. 207

while muttering the Purushasdkta, one with each
verse.

29. Afterwards (he must offer) a libation of
water.

30. He must first offer one to the gods with the
Tirtha sacred to the gods.

31. Then he must offer another to the manes
with the Tirtha sacred to the manes.

32. In offering the latter he must first of all feed
(the manes of) his next of kin (such as his father,
mother, maternal grandfather, uncles, brothers, &c.)

33. After that (he must feed) his relatives (such
as a sister's son, a father-in-law, a brother-in-law,
&c.) and distant kinsmen (such as the sons of his
father’s sisters and of his mother’s sisters).

34. Then (he must feed) his (deceased) friends.

35. According to the above rule he must bathe
every day.

36. After having bathed, he must mutter as
many purifying Mantras as possible.

37. And he must mutter the Gayatrt even more
often (than other Mantras) ;

38. And the Purushasikta.

39. There is nothing more sublime than those
two (prayers).

40. One who has bathed is thereby entitled to
perform the offerings to the Visvedevds and to the
manes, to mutter sacred texts, and to exercise the
duty of hospitality, as prescribed by law.

30, 31. See LXII, 3, 4.

37, 38. ‘Or the meaning of these two Sftras is, that the GAyatrt
and the Purushasfikta always have to be muttered besides the
other Mantras.’ (Nand.)

40. Nand. refers the term vidhinodite to a separate duty, that

208 VISHNU. LXIV, 41.

41. Distress and misfortune, bad dreams and evil
thoughts are taken from him even who only sprinkles
himself with water (no matter from where it comes):
that is the law.

42. He who regularly takes the prescribed bath
(every morning), does not experience the tortures of
Yama’s hell. By the regular bath criminals even
obtain their absolution.

LXV.

1. Now then, after having duly bathed, and duly
washed his hands and feet, and duly sipped water,
he must worship Bhagavat Vasudeva (Vishzu), who
is without beginning and end, before an idol or on
the sacrificial ground.

2. Having called up in his mind (Vishzu to life,
with the Mantra)!, ‘The two Asvins possess life, may
they (give you life), and having invited (Vishzu) with
the Anuvaka (beginning with the words), ‘They get
their minds ready 2,’ he must worship him with his
knees, his hands, and his head 5,

of worshipping the gods; the particle 4a to the propitiation of the
planets by sacrifices and other such duties; and the particle tatha
to optional acts, such as the gift of a cow to a Brahmama, and the
like. But this is certainly a too extensive interpretation of the
text.

LXV, LXVI. These two chapters treat of the worship of
Vishzu. (Nand.)

LXV. 1. The fittest place for worshipping Vishzu is upon a
Salagrama (ammonite) stone. (Nand.)

2.) Kathaka XI, 7. Therendering of this Mantra is conjectural,
as the reading is uncertain. Nand. states expressly that it is quoted
from the Kashaka.—* See LXIV, 22, —*‘ The particle 4a indicates
that he must also worship Vishzu in his mind, and with his speech,
by saying, ‘Om, adoration to Bhagavat Vasudeva.’ (Nand.)

---------..... .......εᾳ.ὕ.Ὁ. . . ..- “--

LXV, το. DUTIES OF A HOUSEHOLDER. 209

3. With the three Mantras (beginning with the
words), ‘Ye waters are, he must (fetch and) an-
nounce the Arghya (or water for washing the
hands).

4. With the four Mantras (beginning with the
words), ‘The golden-coloured, (he must fetch and
announce) the water for washing the feet ;

5. With (the one Mantra, beginning with the
words), ‘ May the waters of the plain propitiate us,’
the water which is to be sipped ;

6. With (the one Mantra, beginning with the
words), ‘Carry away (all) that, O ye waters,’ the
water destined for the bath;

7. With (the four Mantras, beginning with the
words, ‘ Proud) of the chariot, of the poles, the hero,’
unguents and ornaments ;

8. With (the one Mantra, beginning with the
words), ‘A youth, splendidly arrayed,’ a garment ;

9. With (the one Mantra, beginning with the
word), ‘ Blooming,’ a flower ;

10. With (the one Mantra, beginning with the

3, 4. See LXIV, 18.

. 5. This Mantra is found Atharva-veda I, 6,4; XIX, 2,2; Taitt.
Arany. VI, 4, 1. Nand. states that it is ka/hasdkhiya, from the
Sakhé of the Kashas; but I have not found it in the Berlin MS. of
the Kashaka, the only complete MS. in existence of that work.

6. See LXIV, 18.

7. This Mantra also belongs to the Kasha school, according to
Nand. It is not found in the MS. of the Kassaka, but it occurs in
the Taitt. Brahm. II, 7, 7, 2. The above translation is in part
according to Sayana’s Commentary on the Taitt. Brahm.

8. Rig-veda III, 8, 4, &c.

9. Taitt. Samh. IV, 2, 6, 1; Kash. XVI, 13; Atharva-veda
VII, 7, 27. Nand. says that it is a Taittirtya Mantra.

το. Kash. II, 7; Vagas. Samh. I, 8 (cf. Mahidhara’s Commentary).
Nand. says that it is a Taittirtya Yagus.

[1 Ρ

210 VISHNU. LXV, 11.

words), ‘Thou art murderous (dhfr), slay (dhdrva)
(the slayer),’ incense (ρα) ;

11. With (the one Mantra, beginning with the
words), ‘Thou art splendour and light, a lamp;

12. With (the one Mantra, beginning with the
words, ‘I have praised) Dadhikr4van,’ a Madhu-
parka (honey-mixture) ;

13. With the eight Mantras (beginning with
the word), ‘Hirazyagarbha, an offering of (other)
eatables.

14. A chowrie, a fan, a looking-glass?, an um-
brella, a (palanquin or other) vehicle, and a (throne
or other) seat, all these objects he must announce
(and place before) the god (Vishzu), muttering the
Gayatri (at the same time).

15. After having thus worshipped him, he must
mutter the Purushasdkta. After that, he who
wishes to obtain eternal bliss must make oblations
of clarified butter, while reciting the same hymn.

LXVI.

1. He must not make an oblation to the gods or
to the manes with water collected at night.

2. He must not give any other fragrant sub-
stance than sandal, or musk, or (fragrant) wood (of
the odoriferous Devadaru tree), or camphor, or saf-
fron, or the wood of the Gatiphala tree ;

3. Nor a garment dyed with indigo ;

11. Vagas. Samh. XXII, 1. Nand. states that this Mantra
belongs to the Sakha of the Kashas; but I have not met with it in
the K4shaka.

12. Rig-veda IV, 39, 6, &c.

13. Rig-veda X, 121, 1-8; Kash. XL, 1, &c.

14. } Thus the term matra is interpreted by Nand.

LXVII, 1. DUTIES OF A HOUSEHOLDER. 211

4. Nor an ornament made of factitious jewels or
gold;

5. Nor (a flower) having a nasty odour ;

6. Nor one that has no odour at all;

7. Nor one grown upon a thorny plant.

8. But he may give even a flower grown upon a
thorny plant, if it is white and sweet-smelling.

9. He may give even a red flower, if it is saffron,
or a water-flower (such as the red lotus).

10. (He must) not (give) any animal substance
(such as claws or horns) for the incense.

11. (He must) not (give) anything but clarified
butter or oil for the lamp.

12. (He must) not (give) forbidden food at the
offering of eatables;

13. Nor the milk of goats or female buffalos,
though it is lawful food (otherwise) ;

14. Nor the flesh of five-toed animals, of fishes,
and of boars.

15. Fully prepared for the sacrifice and pure, he
must announce (and offer up to Vishzu) all the obla-
tions, with his mind fixed upon the deity, with a
cheerful heart, and free from precipitation or anger.

LXVII.

1. After having swept the place around the
(kitchen) fire, sprinkled it with water all around,

9. The particle 4a indicates that fragrant oleander and the like
is also permitted. (Nand.) i

13. See LI, 38.

14. This prohibition refers to those species of five-toed animals,
fish, and boars, whose flesh is not in general forbidden. (Nand.)
See LI, 3, 6, 21.

LXVIL. 1-32. Asv. I, 2; Gobh.I, 4; Par. I, 12; II, 9; δ ἡ ΚΕ, I,

᾿ P 2

212 VISHNU. LXVIL, 2.

strewed (Kusa grass) all around, and sprinkled (the
latter) with water all around, he must take out of
all dishes the uppermost part and offer it:

2. To VAsudeva, to Sankarshaza, to Pradyumna,
to Aniruddha, to Purusha, to Satya, to Afyuta, to
Vasudeva.

3. Afterwards (he must offer twelve burnt-obla-
tions) to Agni, to Soma, to Mitra, to Varuza, to
Indra, to Indra and Agni united, to the Visvedevas, to
PragApati, to Anumati, to Dhanvantari, to Vastosh-
pati,and to Agni Svish¢akrzt (the god of the fire who
causes the proper performance of the sacrifice).

4. Then let him make a Bali-offering with that
which has been left of the dishes.

5. To (the serpent demons) Taksha and Upa-
taksha,

6. (Strewing the two Balis) on both sides of the
fire, to the east of it (on the north-eastern side first,
and on the south-eastern side afterwards).

14; M. III, 84-94; Y. II, 103-108; Apast. II, 2, 3; II, 2, 4, 1-13;
Gaut. V, 10-18. — 33-46. Asv. I, 24; Gobh. IV, το; Par. II, 9,
12-16; I, 3; Sankh. II, 15-17; M. III, 99, 100, 102, 103, 111--
118; Y. I, 107-113; Apast. II, 2, 4, 11-20; I, 3; II, 4; Gaut.
V, 21-45. Regarding the parallel passages of the K4/haka and
Manava Grzhya-sfitras, see the Introduction. This chapter treats
of the Vaisvadeva sacrifice. (Nand.)

τ. Nand. infers from a text of Saunaka, that the particle atha
points to the recitation of the Purushasfkta as an initiatory
ceremony.

2. Regarding this Sftra, see the Introduction. The oblations to
be offered are eight in number, one for each invocation.

3. Devapala, in his Commentary on the corresponding section
of the Kashaka Grzhya-sfitra, states that the deities to whom burnt-
oblations are offered (Sfitra 3) shall be invoked with the word
svaha, ‘hail!’ and those for whom Bali-offerings are strewed upon
the ground, with the word nama4J, ‘adoration.’

6-8. These three Sfitras have been translated in accordance

LXVII, 15. DUTIES OF A HOUSEHOLDER. 213

7. (Then let him offer other seven Balis) to all
(the seven Ish¢ak4s or goddesses of the bricks of
the altar, also to the east of the fire, while pro-
nouncing the Mantras), ‘Thy name is Amba; thy
name is Dul4; thy name is Nitatnt (Nitatnir); thy
name is AupuztkA (and so on),’

8. (He must offer four Balis with the Mantras),
‘O Nandini; O Subhag4; O Sumangalt; O Bha-
drankart,’ (placing the Balis) in the corners (begin-
ning with the south-eastern corner and proceeding)
towards the south.

9. (He must place two Balis), addressed to Sri
Hirazyakest and to the trees, near the firm pillar}.

το. (He must place two Balis), addressed to
Dharma and Adharma and to Mrztyu, near the door.

11. (He must place one Bali), addressed to Varuza,
in the water-jar.

12. (With the words, ‘ Adoration be) to Vishzu,’
(he must place one Bali) in the mortar.

13. (With the words, ‘Adoration be) to the Ma-
ruts, (he must place one Bali) on the mill-stone.

14. (In the apartment) on the roof (let him place
two Balis) addressed to Vaisravaza (Kubera) the
king, and to all created beings.

15. (With the words, ‘Adoration be) to Indra
and to Indra’s ministers,’ (he must place two Balis)
in the eastern part (of the house).

with Devap4la’s readings and his remarks on them. Nand. wrongly
refers the four names mentioned in 7 to the four quarters of the
globe. The Mantra quoted in 7 is found complete in the K4shaka,
XL, 4, and, in a modified form, in the Taitt. Samh. IV, 4, 5, 1.

9. “1. 6. the pillar which supports the house.’ (Nand.) It appears
from an analogous passage of the Manava Grrhya-sitra, that a
pillar in the middle of the house is meant.

214 VISHNU. LXVII, 16.

16. (With the words, ‘Adoration be) to Yama
and to Yama’s ministers,’ (he must place two Balis)
in the southern part.

17. (With the words, ‘Adoration be) to Varuza
and to Varuza’s ministers,’ (he must place two Balis)
in the western part.

18. (With the words, ‘Adoration be) to Soma
and to Soma’s ministers,’ (let him place two Balis)
in the northern part.

19. (With the words, ‘ Adoration be) to Brahman
and to Brahman’s ministers,’ (let him place two
Balis) in the centre (of the house).

20. (Let him throw) in the air (a Bali) addressed
to AkAsa (the air).

21. (With the words, ‘Adoration be) to the gob-
lins roaming by day,’ (let him place a Bali) on the
sacrificial ground.

22. (With the words, ‘Adoration be to the gob-
lins) roaming by night, (let him offer a Bali in the
same place at the Vaisvadeva which takes place) at
night.

23. Afterwards he must offer upon blades of
Kusa grass, having the points turned towards the
south, balls of rice to his father, to his grandfather,
and to his great-grandfather, to his mother, to his
grandmother, and to his great-grandmother, pro-
claiming at the same time their name and race (and
adding the word Svadhd, ‘ reverence’).

24. Along with the balls of rice let him give
ointments, flowers, incense, eatables, and the like.

25. After having fetched a jar with water, let him

24. ‘And the like’ means betel and the sacrificial fee for the
Brahmazas.’ (Nand.)
25. This has to be done with the words, svastitvam brfhi, ‘say

LXVII, 34. DUTIES OF A HOUSEHOLDER. 215

cause a Brahmama to say the benediction (and give
him the jar).

26. (The share) of dogs, crows, and Svapaéas let
him strew upon the earth.

27. And let him give (a mouthful of food as)
alms.

28. By honouring guests he obtains the highest
reward.

29. Let him assiduously honour a guest who
arrives in the evening (after the Vaisvadeva is
over).

30. Let him not suffer a guest to stay at his house
unfed.

31. As the Brahmazas are lords over all other
castes, and as a husband is lord over his wives, a
guest is the lord of a householder.

32. By honouring a guest he obtains heaven.

33. (One who has arrived as) a guest and is
obliged to turn home disappointed in his expecta-
tions, takes away from the man, to whose house he
has come, his religious merit, and throws his own
guilt upon him.

34. A Brahmaza who stays for one night only as
a guest, is called atithi (a guest); because he does not
stay for a long time, therefore is he termed atithi.

the benediction.’ (Nand.) The benediction, according to Deva-
-pala, consists of the Purushasfkta, the Kanikrada (Vagas. Samh.
XIII, 48), and other Mantras.

24. According to Nand., who argues from a passage of Baudha-
yana, the particle 4a implies that he should feed Brahmazas also.

33. This proverb is also found in the Mahabharata XII, 6995,
in the Hitopadesa I, 56 (64 ed. Johnson), and in the Markandeya-
puraza XXIX, 31. See Bohtlingk, Ind. Spriiche, 134.

34. Atithi in this derivation is supposed to mean ‘one who does
not stay for a whole tithi or lunar day.’

216 VISHNU. LXVII, 35.

35. Let him not consider a Brahmaza fellow-vil-
lager or an acquaintance as his guest, though he has
come to the house where his wife and his fires are.

36. But if a Kshatriya has come to his house in
the way of a guest, let him hospitably entertain him
also, to his heart’s desire!, after the Brahmaza guests
have eaten.

37. Should a Vaisya or a Sfidra come to his
house as guests, he must even give food to them
(at the same time and) with his servants, and treat
them with kindness (but not like guests in the
proper sense of the term).

38. To (members of) other castes (such as Mar-
dhavasiktas) and to friends (or relatives or) other
such persons, who have come to his house out of
attachment, let him offer such food as happens to be
there, to the best of his power, at the time when his
wife takes her meal.

39. One recently married (but not yet delivered
to her husband), an unmarried damsel, a sick
woman, and a pregnant woman: to these let him
give food unhesitatingly, even before his guests.

40. The foolish man who eats first himself, with-
out having offered food to those (persons that have
been mentioned), is not aware that he will himself be
food (after death) for dogs and vultures.

41. After the Brahmazas, (the Kshatriyas who
have come as guests), the friends and relatives, (the
parents and others) whom he is bound to maintain,

36. 1 This is Kullfika’s rendering of the term kamam (on M.
III, rrr). According to Nand., it means that he is at liberty to
feed such guests or no.

38. The wife takes her meal when the husband has eaten.
(Nand.)

LXVIII, τ. DUTIES OF A HOUSEHOLDER. 217

(and the servants) have made their repast, let man
and wife eat the leavings themselves.

42. Having shown honour to the gods, to the
manes, to men, to those whom he is bound to main-
tain, and to the household deities (as well as to
dogs, crows, and the rest), let a householder enjoy
that which has been left.

43. He who cooks food for himself only, eats
nothing but sin: for that alone is considered as fit
food for the virtuous, which is left, after the (cus-
tomary) oblations have been offered.

44. By the daily recitation of the Veda, -by the
Agnihotra, by sacrificing, and by austerity, a house-
holder does not obtain such excellent places of
abode (after death) as by honouring a guest.

45. Whether he arrives in the evening or in the
morning, he must offer a seat and water to his guest,
and food, to the best of his ability, after having
shown him marks of honour as the law directs !.

46. By giving (to a guest) shelter, a bed, oint-
ments for his feet, and a lamp: for each of these
gifts singly he reaps the same reward as for the
gift of a cow.

LXVIII.

1. He must not eat during an eclipse of the
moon or of the sun.

48. 1 For the rules regarding the reception of a guest, see Asv.
I, 24, and the other Grzhya-sAtras ; M. III, 119 seq., and the other
Dharmas4stras.

LXVIII. 12. M. IV, 55.—14. M. IV, 45; Y. I, 131; Apast.
II, 8, 19, 18. — 19. M. IV, 74. — 20. M. IV, 65.— 21. M. IV, 63;
Gaut. IX, 56.— 23. M. IV, 74.— 26. M. III, 106; Apast. II,
4, 8, 4.— 27. M.IV, 62; Apast. II, 8, 18,1; II, 8, 20, 10; Gaut.
IX, 58. — 29. Μ. IV, 75. — 34. M. IV, 76. — 37. M. IV, 37; Y.

‘

218 VISHNU. LXVIII, 2.

2. He shall eat, after having previously bathed,
when the eclipse is over.

3. If (the sun or moon) have set before the
eclipse was over, he must bathe, and on the next
day he may eat again, after having seen (the sun or
moon rise).

4. A cow or a Brahmaza having met with a
calamity, he must not eat on that day.

5. If the king has met with an accident, (he must
not eat on that day).

6. An Agnihotrin, who is absent on a journey,
must eat at that time of the day when the Agni-
hotra is supposed to be over.

7. He may also eat at that time of the day when
the Vaisvadeva is supposed to be over.

8. On the days of new and full moon (he may
eat at that time) when he supposes the sacrifice
customary on those days to have been performed.

I, 135. — 38. M. IV, 82.— 40. Apast. I, 11, 31, 1.— 42, 43. M.
II, 54; Y. 1, 31; Gaut. IX, 59. — 46. Sankh. IV, 11, 10; M.IV,
43; Y.1, 131; Gaut. IX, 32.— 47. M. IV, 63; Y.I, 138; Apast.
II, 1, 1, 3; Gaut. ΙΧ, 9. — 48. M. IV, 62.— 49. M. IV, 65;
Gaut. XVII, 13. ‘The injunctions regarding meals having been
given in the previous chapter, he now proceeds to propound some
prohibitions concerning the same subject.’ (Nand.)

2,3. Nand. states that in both of these Sfitras it has to be under-
stood, that the bath occasioned by the eclipse must be followed by
the ordinary bath, which precedes every meal.

6. An Agnihotrin is one who daily performs the Agnihotra.
Regarding the Agnihotra and the times for its performance, see
LIX, 2.

4. The term Vaisvadeva includes not only the oblation to the
Visvedevas (LXVII, 3), but also the Bali-offerings and the enter-
tainment of a guest, &c., as prescribed in LXVII, 4 seq. (Nand.)

8. According to Nand., the use of the particle 4a implies, that
this rule applies equally to the first days of the moon’s increase
and wane.

LXVIII, 29. DUTIES OF A HOUSEHOLDER. 219

9. He must not eat during an indigestion ;
10. Nor at midnight; 11. Nor at noon;
12. Nor in the twilight ;
13. Nor dressed in wet.clothes ;
14. Nor without his upper garment;
15. Nor naked;
16. Nor in water (nor in a boat) ;
17. Nor lying stretched out on the back ;
18. Nor sitting on a broken stool ;
19. Nor reclining on a couch ;
20. Nor from a broken dish ;
21. Nor having placed the food on his lap ;
22. Nor (having placed the food) upon the
ground;
23. Nor from the palm of his hand.
24. That food which has been seasoned with salt
(after having been cooked) he must not eat.
25. He must not abuse children (eating in the
same row with him).
26. (He must) not (eat) dainties alone.
27. (He must) not (eat) substances from which
the fat has been extracted.
28. Nor (must he eat) roasted grain in the day-
time.
29. At night (he must not eat) anything mixed
with sesamum-seeds.

g. According to Nand., the use of the particle 4a implies a pro-
hibition to eat again, after having partaken of a Sraddha meal.

15. See note on LXIV, 5.

24. Nand., quoting a passage of VAsish¢ka (XIV, 28), states the
use of the particle £a to imply, that food twice cooked and food
cooked in a frying-pan should also be avoided.

27. This rule refers to skimmed milk and to a dough made of
ground sesamum, from which the oil has been extracted. (Nand.)

220 VISHNU. LXVIII, 30.

30. Nor (must he eat at night) sour milk or
ground barley.

31. Nor (must he eat) the leaves of the mountain
ebony, or of the banyan, or of the holy fig-tree, or
of the hemp plant.

32. (He must) not (eat) without having first
given to eat (to the gods and to the Brahmazas);

33. Nor without having made a burnt-offering
first ;

34. Nor without having sprinkled his feet ;

35. Nor without having sprinkled his hands and
his face ;

36. While having the remains of food on his
mouth or hands, he must not take clarified butter.

37. Nor must he look at the moon, or at the sun,
or at the stars (while unclean).

38. Nor must he touch his head (while unclean).

39. Nor must he recite the Veda (while unclean).

40. He must eat facing the east;

41. Or facing the south ;

42. And after having honoured his food';

43. And cheerfully, adorned with a garland of
flowers, and anointed with unguents.

42. ' Nand. describes the ceremony of ‘ honouring one’s food’ as
follows: ‘He must first sprinkle the food, while reciting the Gaya-
tri and the Vy4hretis (see LV, 10). Then he must sprinkle water
all around it, with the Mantra, “ Forsooth, I sprinkle righteous-
ness around thee.” After that he must sip water with the Mantra,
“Thou art an imperishable basis” (Taitt. Arany. X, 32, rendered
according to Sayaza’s Commentary), and offer up five oblations to
Prana, &c. (see Dr. Bihler’s note on Apast. II, 1, τ, 2). Finally
he must eat in silence, without blaming the food, and taking care
to leave some remnant of it in the dish, and sip water again, with
the Mantra, “ Thou art an imperishable covering ”’ (Taitt. Arany.
X, 35, according to Sayama).

LXVIITI, 49. DUTIES OF A HOUSEHOLDER. 221

44. He must not eat up his food completely ;

45. Unless it consist of sour milk, or honey, or
(clarified) butter, or milk, or ground barley, or meat,
or sweetmeats.

46. He must not eat together with his wife, nor
in the open air, nor standing, nor in the presence of
many (hungry spectators), nor must many eat in the
presence of one (hungry spectator).

47. Let him never eat in an empty house, in a
house where the sacred fires are preserved, or in
a temple dedicated to the gods. Neither must he
drink water out of his joined hands, or satiate
himself to repletion.

48. Let him not take a third meal (over and
above the two regular meals in the mornings and
evenings), nor let him ever take unwholesome food.
He must eat neither too early, nor too late, and he
must take no food in the evening, after having fully
satiated himself in the morning.

49. He must not eat bad food (whether injurious
to health or otherwise reprehensible), nor from a
bad dish (which is similar to the dishes used by
barbarians, or which has been defiled by a wicked
man eating from it), nor lying on the ground,
nor with his feet raised upon a bench, nor sitting
on his hams with a cloth tied round his legs and
knees.

46. Nand. thinks that this rule refers to those wives only who
belong to a lower caste than their husbands.

48. ‘Too early’ means before sunrise ; ‘too late’ means imme-
diately before sunset. (Nand.)

222 VISHNU. LXIX, τ.

LXIX.

1. He must not have connection with his wife on
the eighth, or fourteenth, or fifteenth day of the
half-month,

2. And (he must avoid connubial intercourse)
after having partaken of a Sraddha;

3. And after having given (a Sraddha) ;

4. And after having been invited to a Sraddha ;

5. And while performing a vow of abstinence
(such as that to be kept on the day before a
Sraddha, or the fast to be observed on the eleventh
day of the half-month) ;

6. And one who has performed the initiatory
ceremony of a Soma-sacrifice ;

7. And in a temple, in a burial-ground, and in
an empty house;

8. And at the root of a tree (or shrub) ;

9. And in the day-time; το. And in the twilight;

11. And with one unclean (or in her courses) ;

12. And while he is unclean himself; 13. And
with one anointed with unguents; 14. And being
anointed himself; 15. And with one sick; τό.
And while he is sick himself.

17. He must not have connection, if he wishes to
enjoy a long life, with a woman who has a limb too
little, nor with one who has a limb too much, nor
with one older than himself, nor with a pregnant
woman.

LXIX. 1. M. IV, 128; Y. 1, 79.—9. Apast. II, τ, 1, 16.— 15.
Gaut. IX, 28. The subject of daily duties being absolved, he
now goes on to state (in Chapters LXIX, LXX) the rules that
must be observed during the night. (Nand.)

4. The invitations to a Sraddha are issued on the day before it is
to take place. (Nand.)

LXX, 17. DUTIES OF A HOUSEHOLDER. 223

LXX.

He must not sleep with his feet wet ;

Nor facing the north or the west ;

Nor naked; 4. Nor on wet (fresh) bamboo ;
Nor in the open air;

Nor on a bedstead made of Paldsa-wood;

Nor on one made of the wood of five trees ;
Nor on one made of the wood of a tree which
has Ἠϑδῆ split by an elephant; —

9. Nor on a bedstead made of the wood of a tree
that has been kindled by lightning ;

10. Nor on a broken bedstead ;

11. Nor on one made of scorched wood;

12. Nor on one made of the wood of a tree that
used to be watered with a jar;.

13. Nor in a burial-ground, nor in an empty
house, nor in a temple;

14. Nor with people who are restless of limb ;

15. Nor with women;

16. Nor on grain, nor (in a stable of) cows, nor
(on the couch of any of his) Gurus, nor on the fire-
place, nor (in a building dedicated to the) gods.

17. He must not sleep while the remnants of

.

Ω͂

SAW ARY Dm

LXX. 1. M.IV, 76.— 2. 0.1, 136. — 3. Asv. III, 9, 6; M.IV,
75; Gaut. IX, 60.—13. M. IV, 57.— 17. Sankh. IV, 11, 17;
Apast. I, 1, 2, 24; Gaut. II, 13.

ἡ. Nand. mentions three explanations of this term: 1. a bed-
stead made of five pieces of wood (or of the wood of five trees) ;
2. a bedstead made of any of the five kinds of wood enumerated
in the Vishvu-puraza ; 3. a bedstead made of any of the five kinds
of wood enumerated in Sfitras 8-12. The second explanation is
inadmissible, because part of the species of wood mentioned in the
passage of the Vishvu-purfna referred to is identical with those
enumerated in Sfitras 8-12.

224 VISHNU. LXXI, 1.

food are on his hands or face, nor in the day-time,
nor in the twilight, nor upon ashes, nor in a place
soiled (by excrements and the like), nor in a wet
place, nor on the top of a mountain.

LXXI.

1. Now! he must not contemn any one (whether
of equal rank, or of higher or lower rank than
himself).

LXXI. τ. M. IV, 135; Y. 1, 153. — 2. M. IV, 141. — 3. Gaut.
11, 17. — 4. Gobh. III, 5, 29. — 4-6. M. IV, 17, 18; Y.I, 129, 123.
—8. M. IV, 19.—9. M. IV, 34; Apast. I, 11, 30, 13; Gaut. IX,
3.— 11. Gobh. III, 5, 15. — 13-16. M. IV, 36; Y. I, 133. —
14. Sankh. IV, 11, 21. —17-21. M. IV, 37. — 17, 18. Par. II, 7,
6; Sankh. IV, 11, 2; Apast. I, 11, 31, 20. — 23. Par. II, 7, 8; M.
IV, 38. — 25. M. IV, 43. — 26. Asv. II, 9,6; Sankh. IV, 11,1;
M. IV, 53; Y.1, 135; Gaut. IX, 48. --- 32-35. M.IV, 56, 53; Y.
I, 137. — 36, 37. M. IV, 54, 53; Y. 1, 137.— 39. M. IV, 65.—
40. Apast. II, 8, 20, 11; Gaut. IX, 32.— 42, 43. M. IV, 70;
Apast. I, 11, 32, 28; Gaut. IX, 51.— 44. M. IV, 69. — 45. M.IV,
4; Y. I, 138; Gaut. 11, 17.— 46. Μ. IV, 69. — 47. M. IV, 66;
Gaut. IX, 4, 5. — 48-52. M. IV, 80. — 53. Sankh. IV, 12, 18; M.
IV, 82.— 54. M. IV, 250; Y. I, 214.— 55. M. IV, 55.— 56. M.
IV, 57; Y. I, 138. — 58. M. IV, 57; Sankh. IV, 11, 6.— 59.
Sankh. IV, 11, 6; Gaut. IX, 16. — 60. M. IV, 58. — 61, 62.
Apast. I, 11, 31, 9, 10. — 62. Par. II, 7, 14; M. IV, 59; Y. I,
140; Gaut. IX, 23. — 63-68. M. IV, 60, 61. — 69-71. M. IV, 63,
64.— 70. Par. II, 7, 3. — 72-74. M. IV, 138; Y. I, 132. — 75.
Y. I, 153. — 76. M. IV, 137; Y. 1, 153. — 77. M. IV, 94.— 79.
M. IV, 144. — 80, 81. M. IV, 164. — 82. M. VIII, 299. — 83. M.
IV, 135; Y. I, 153. — 84, 85. M. IV, 176; Y. I, 156. — 86. M.
IV, 150.— 87. M. IV, 2, 246; Gaut. IX, 73. — go. M. IV, 155;
Y. I, 154.— 91, 92. M. IV, 156, 158.

1. ! This chapter treats of the duties of a Snataka (see XXVIII, 42,
note). The particle atha, ‘now,’ however, signifies that some of
these duties are common to the Snataka and to the householder,
whose special duties have been treated in the previous chapters.
(Nand.)

LXXI, τό. RULES FOR A SNATAKA. 225

2. He must not mock those who have a limb too
little or a limb too much, who are ignorant, or who
are poor.

3. He must not serve low people.

4. Let him not engage in work that may keep
him from repeating (or teaching) the Veda.

5. Let him wear such a dress as becomes his age,

6. And his sacred’ knowledge, his descent, his
means, and his country.

7. He must not be overbearing.

8. He must constantly consult the holy laws and
other (salutary precepts relating to the acquisition of
wealth, wisdom, and freedom from disease).

g. He must not wear a worn-out or filthy dress,
if he has means (enough to procure a new one).

10. (Even though he lacks firewood or the like
necessaries) he must not say to another man, ‘I
have got none.’

11. He must not wear a garland of flowers which
has no smell at all, or an offensive smell, or which
is red.

12. Let him wear a garland of water-flowers even
though they be red. |

13. And (he must wear) a staff made of bamboo ;

14. And a jar with water ;

15. Anda sacrificial string made of cotton thread ;

16. And two golden ear-rings.

- 2, The particle 4a refers to ugly persons and the rest, enume-
rated by Manu IV, 141. (Nand.)

8. The use of the particle 4a implies, according to Nand., that
his frame of mind and his speech should also be in conformity with
his age, &c., as ordained by Manu IV, 18,

13-16. Nand., arguing from texts of Baudh4yana and of Manu
(IV, 36), takes the use of the particle 4a in Sftras 13 and 14 tq

[7] Q

256 VISHNU. LXXI, 17.

17. He must not look at the rising sun ;

18. Nor at the setting (sun) ;

19. Nor (must he look at the sun) shining
through an awning of cloth (under which he is
lying).

20. Nor at the sun reflected in a looking-glass or
in water ;

21. Nor at the midday sun; .

22. Nor at the face of any of his Gurus while he
is angry;

23. Nor at his own image reflected in oil or in
water ;

24. Nor reflected in a dirty looking-glass ;

25. Nor at his wife eating ;

26. Nor at anaked woman;

27. Norata man in the act of discharging urine
(or voiding excrements) ;

28. Nor at an elephant (or other dangerous
animal) broken loose from the rope that ties him ;

29. Nor ata fight between bulls (or elephants or
buffalos) or the like animals, while he is himself
standing in a (crowd or any other) place, from which
it would be difficult for him to effect his escape ;

30. Nor at one insane;

imply that a Sndtaka must wear three garments, an under garment,
an upper garment, and a mantle, and in Sfitra 16, that he must
carry about him a bushel of Kusa grass.

19. This rule appears to refer, likewise, to the custom of sus-
pending, by a tree or a post, an upper garment or a piece of cloth,
in order to ward off the rays of the sun.

20. The particle 4a here is used, according to Nand., in order
to include ‘the sun, while it is eclipsed,’ as mentioned by Manu
IV, 37.

29. ‘As shown by ἦα, a place where arrows, spears, or other
missiles are falling down, is also intended here.’ (Nand.)

LXXI, 40. RULES FOR A SNATAKA. 227

31. Nor at one intoxicated ;

32. He must not throw any impure substances
into the fire ;

33. Nor blood; 34. Nor poison;

35. Neither (must he throw any of those sub-
stances) into water.

36. He must not step over a fire.

37. He must not warm his feet (by the fire).

38. He must not wipe (the dirt from his feet)
with blades of Kusa grass.

39. He must not wash (his feet) in a vessel of
white copper.

40. He must not (wash) one foot with the other.

41. He must not scratch the ground (with a
piece of wood or the like).

42. He must not crush clods of earth.

43. He must not cut grass.

44. He must not tear his nails or the hairs (of
his beard or others) with his teeth.

45. He must avoid gambling ;

46. And the heat of the sun just risen.

47. ‘He must not wear a garment, or shoes, or a
garland, or a sacrificial string which had before been
worn by another. ,

48. He must not give advice to a Sadra;

49. Nor (must he give him) the leavings of his
food, nor the residue of an oblation (unless he is
his own servant) ;

46. Besides the above interpretation of the term balatapa, which
is proposed by Kullfka also (on M. IV, 69), Nand. mentions two
others: 1. the heat of that time of the day when the cows are
collected for milking; 2. the heat of the autumn season. The
particle fa, according to Nand., is used in order to include the
smoke of a burning corpse and the other forbidden objects men-
tioned by Manu IV, 69.

Q 2

228 VISHNU. LXXI, go.

50. Nor (must he give him) sesamum ;

51. Nor (must he point out) the sacred law to him;

52. Nor (must he prescribe) a penance (for him
for atonement of a sin).

53. He must not scratch his head or his belly
with both hands joined.

54. He must not reject sour milk or the Sumanas
flower (when offered to him).

55. He must not take off his garland (from his
head) himself (but he may cause another to do so).

56. Let him not rouse (a superior) from sleep.

57. He must not (by harsh speeches and the
like) render disaffected one who is well affected
towards him.

58. He must not speak to a woman in her
courses ;

59. Nor to barbarians or low-caste persons.

60. When a sacred fire, or an idol, or a Brah-
mava is near, he must stretch forth his right hand
(from his upper garment).

61. If he sees a cow trespassing upon another
man’s field, he must not announce it (to the owner
of that field).

62. And if he sees a calf sucking (at the udder of
a cow, he must not announce it to the owner of the
latter).

63. He must not endeavour to please over-
bearing men (by flattering their pretensions).

64. He must not dwell in a kingdom governed
by a Sfdra king ;

54. Nand. states that this rule does not contain a vain repetition
of the rule laid down above (LVII, 10), as the latter refers to
householders and the former to SnAtakas.

LXXI, 82. RULES FOR A SNATAKA. 229

65. Nor in one abounding with wicked people ;

66. And he must not live (in a kingdom) in
which there are no physicians ;

67. Nor in one afflicted (with a disease or other
calamity). ; ᾿

68. And (he must not stay) long on a mountain.

69. He must not (walk or otherwise) exert him-
self without a purpose.

70. He must not dance or sing.

71. He must not make a noise by slapping (his
left arm, after having placed it upon his right
shoulder, with his right hand).

72, He must not make vulgar speeches.

73. He must not tell an untruth.

74. He must not say disagreeable things.

75. He must not strike any one upon a vital part.

76. He must not despise himself if he wishes to
enjoy long life.

77. He must often repeat his prayers at each
twilight (if he wishes to live long).

78. He must not play with (venomous) serpents
or with weapons.

79. He must not touch the cavities of his body
without a cause.

80. He must not raise a stick against another
man.

81. One who deserves punishment he must strike
in order to punish him.

82. (He must strike) him upon his back with a
shoot of bamboo or with a rope.

45. ‘Others’ take this Sutra to mean, that he must not make
public another man’s misconduct. (Nand.) This interpretation is
proposed by Vigiianesvara, on Y4giiavalkya I, 153.

79. See XXIII, 51.

230 γιβηνυ. ὁ LXXI, 83.

83. He must take care not to revile a god, a
Brahmaza, the Sastras, or the high-minded (A7shis).

84. And (he must avoid) gain and pleasure re-
pugnant to duty.

85. (He must avoid) even lawful acts which may
give offence to mankind.

86. On the days of new and full moon let him
make a propitiatory offering.

87. He must not cut even grass (on those two
days).

88. He must adorn himself (with garlands, sandal,
and the like).

89. Thus he must observe established customs.

go. Those customs, which have been explicitly
ordained in revealed and in traditional texts, and
which are practised by the virtuous, must always be
observed by a righteous man with subdued passions.

91. By adhering to established usage he attains
to old age; this is the way to obtain that state in
the next life which he desires, and imperishable
riches, this is the way to destroy the effect of
(bodily) marks foreboding future misfortunes.
- 92. He who observes the usages established
among the virtuous, who is a believer in revelation,
and free from ill-will, lives a hundred years, even

84. ‘‘‘Or repugnant to the final liberation,” as the use of the
particle 4a implies.’ (Nand.) See Manu VI, 37.

85. The use of the particle 4a, Nand. argues from Manu IV, 176,
implies that acts which may cause future pain should also be
avoided.

88. The use of the particle 4a, according to Nand., implies that
he must also observe auspicious rites and established customs, as
ordained by Manu 1V, 145. The latter injunction is, however,
expressly given in the next Satra.

1ΧΧ]Ὶ], 7. SELF-RESTRAINT. 231

though he does not possess any external marks of ©
prosperity.

LXXII.

1. He must persist in keeping his mind and his
organs of sense under restraint.

2. Restraint of the mind implies restraint of the
senses.

3. One who has acquired complete command
over himself, gains this world and the next.

4. One who has no command over himself, reaps
no fruit from any of his acts (whether worldly or
tending to the acquisition of spiritual merit).

5. Self-restraint is the best instrument of purifica-
tion; self-restraint is the best of auspicious objects ;
by self-restraint he obtains anything he may desire
in his heart.

6. The man who rides (as it were) in a chariot
drawn by his five senses and directed by his mind
(as the charioteer), who keeps it on the path of the
virtuous, can never be overcome by his enemies
(lust, wrath, and greed), unless the horses (unre-
strained by the charioteer) run away with the
chariot. ᾿

7. As the waters (of all streams) are stored up
(and reabsorbed) in the ocean, which, though being
filled with them, remains unmoved and tranquil,
even so that man, in whose mind the passions are
stored up (and dissolved), obtains perfect calmness :
but not he who strives after the gratification of his
desires.

LXXII. 7=Bhagavad-gita 11,70. This chapter treats of duties
which are common to all the four orders. (Nand.)

232 VISHNU. LXXIII, τ.

LXXIII.

1. One desirous of celebrating a Sr4ddha must
invite the Brahmawas on the day before (it is to take
place).

2. On the next day, in the forenoon, if it falls in
the bright half of the month, and in the afternoon,
if it falls in the dark half of the month, the Brah-
mazas, who must have duly bathed and duly sipped
water, must be placed by him, in the order of their
seniority! (or) of their sacred knowledge, upon seats
covered with Kusa grass.

3. (He must entertain) two (Brahmamas) facing
the east at the Srdddha of the gods (Visvedevas),
and three facing the north at the Srdddha of the
manes ;

4. Or one only at each SrAddha.

5. After having (worshipped the Visvedevds and)
offered a burnt-oblation: during the recitation of
the first PafiZaka (pentad) at a Sraddha repast con-

LXXIII. 1-32. Asv. II, 5, 11-14; IV, 7; Gobh. IV, 2-4; Par.
III, το, 48-55; Sankh. IV, 1; M. III, 125, 204-259; Y.I, 225-
248; Apast. II, 7, 17, 11-19; Gaut. XV. Regarding the corre-
sponding section of the Kashaka Grzhya-sftra, see Introduction.
This chapter opens the section on Sraddhas (funeral oblations),
which consists of thirteen chapters (LXXIII-LXXXV. Nand.)

1. The Ekoddishfa and Sapindikarava Sraddhas have been
described above, XXI. The rules given in the present chapter
refer to all the remaining kinds of Sraddhas. See 5-9, LXXIV,
LXXVI-LXXVIIL

2.1 At the Sraddha of the manes the oldest Braéhmawa repre-
sents the great-grandfather ; the one next to him in age, the grand-
father; the youngest of the three, the father of the sacrificer,
(Nand.)

5-9. The three Pafiéakas referred to in Sftras 5-9 are respec-
tively vv. 1-5, 6-10, and 11-15 of Kashaka XXXIX, το. (Nand.)
The great majority of the Mantras quoted in Sftras 11-26 have

LXXIII, 11. SRADDHAS. 233

sisting of undressed grain or performed for the
gratification of a special desire’;

6. Αἴ ἃ Srdddha repast consisting of meat, during
the recitation of the second Pafizaka;

7. At a new moon (Sraddha), during the recita-
tion of the last PafiZaka ;

8. On the Ashéakds (or.eighth days) of the (three)
dark halves subsequent to the full moon day of the
month Agrahdyana (or M4rgasirsha)}, during the
recitation of the first, second, and last PafiZakas
respectively ;

9. Likewise, on the AnvashéakAs (or ninth days
of the dark halves of those months) ;

10. He must invite the manes, after having re-
ceived permission to do so from the Brahmazas?.

11. Having’ driven away the Yatudhanas by
strewing grains of sesamum and by reciting the two

not been traced in the Berlin MS. of the KasAaka, nor indeed in
any other Samhita of the Veda, but there can be no doubt that
they belong to the school of the Ka/fas, as nearly all are quoted by
their Prattkas in the Kashaka Grzhya-sfitra, and given at full in
Devapala’s Commentary on the latter. The above renderings of
the Pratikas rest upon Devapfla’s interpretations. That the rules
in 5 seq. teach the performance of a Sraddha according to the
rites of the Ka/Aa school, is confirmed by Nand. in his remarks
on § seq. and 9 seq.

5. 1See LXXVIII.

8. The days referred to are the eighth days of the dark halves of
the months Margasirsha, Pausha, and Magha. ᾿

9. ‘And on the Sréddhas taking place on the seventh day of the
dark half, as 4a indicates.’ (Nand.) This statement does not, how-
ever, deserve much credit, as such Sraddhas are neither mentioned
in our work nor in the Ka/Aaka Grzhya-sftra.

to. 1‘The permission of the Bréhmazas has to be asked with
the Mantra, “I shall invite (the manes);” and their answer must
be, “ Invite them.” ’ (Nand.)

11. The Yatudhanas are a class of demons supposed to disturb

234 VISHNU. LXXIII, 12.

Mantras (the first of which begins with the words),
‘May the Asuras go away;’

12. He must invite the manes (with the four
Mantras), ‘Come near, O ye manes,’ ‘(Conduct)
them all (here), O Agni,’ ‘May my (ancestors) come
near, ‘ This is your (share), O ye manes. Then let
him prepare the water for washing the feet with
scented water, which has been mixed up with Kusa
grass and sesamum, while reciting (the three Man-
tras), ‘ Those standing 1, ‘Speech is imperishable,’
and ‘What my mother (has sinned)!,’ and offer it (to
the Brahmamas); let him prepare the Arghya (or
water mixed with Darva grass, flowers, &c.) and
offer it to them; let him offer to the Brahmazas, to
the best of his power, Kusa grass, sesamum, clothes,
flowers, ornaments, incense, and lamps; let him
take food sprinkled with clarified butter; let him
look them in the face with the Mantra, ‘O ye Adi-
tyas, Rudras, and Vasus;’ let him say, ‘I will offer an
oblation in the fire,’ and if the Brahmamas say, ‘ Offer
an oblation,’ let him offer three burnt-oblations 2.

13. After having consecrated the offerings with
the Mantras, ‘ They, who are my ancestors,’ ‘This is
your (share), O ye manes,’ and ‘ This offering,’ he
must pour (what is left of) the food into such vessels
as happen to be there, or (into golden ones at the
offering addressed to the Visvedevds and) into silver

the effect of a Sraddha. The second Mantra, according to Deva-

pala, is from the Rig-veda, X, 15, 1.

12. 1 These two Mantras are also.quoted, with slight variations,
by Sankhayana III, 13, 5.— * The three burnt-oblations have to be
accompanied by the recitation of the three Mantras, ‘To Soma
accompanied by the manes svadha namah; to Yama Angiras
svadh4 nama; to Agni who takes the offerings addressed to the
manes svadha nama#.’ (Nand.)

LXXIII, 20. SRADDHAS. 235

ones (at the offering addressed to the manes), and
offer it first to the two Brahmazas facing the east
(who have been invited to the SrAddha of the gods).

14. Afterwards he must offer it to the (three)
Braéhmavzas facing the north (who represent his three
ancestors, addressing himself) to his father, grand-
father, and great-grandfather, (and calling out) their
name and race.

15. While the Brahmazas are eating the food, let
him mutter (the three Mantras), ‘Whatever (trickles
down) through my fault, ‘With days and nights?,’
and ‘ Whatever (limb) of yours, Agni.’

16. And (let him mutter) the Itihdsa (Epics),
Puraza (Legends), and Dharmasdstra (Institutes of
the Sacred Law).

17. Near the leavings let him deposit upon
blades of Kusa grass with the ends turned towards
the south one ball of rice for his father, while
saying, ‘ Earth is (like) a spoon, imperishable (satis-
faction).’

18. With the Mantra, ‘Air is (like) a spoon, im-
perishable (satisfaction, let him deposit) a second
ball for his grandfather.

19. With the Mantra, ‘ Heaven is (like) a spoon,
imperishable (satisfaction, let him deposit) a third
ball for his great-grandfather.

20. With the Mantra, ‘Those ancestors who

14. The formula of this invocation, according to Nand., is this,
‘To NN., my ancestor, of the Gotra NN., who is like a Vasu,
(I offer) this food, svadh4 namak.’ The use of the particle 4a,
according to the same, implies that the maternal grandfather and
the other maternal ancestors must also be addressed, as ordained
below (LXXV, 7).

15. 'A similar Mantra is quoted, Sankh. III, 13, 5.

236 VISHNU. LXXIII, 21.

have died,’ let him place a garment (upon the
balls).

21. With the Mantra, ‘Give us sons, O ye manes,’
(let him place) food upon them.

22. With the Mantra, ‘Enjoy it, O ye manes,
partake of it, each according to his share?,’ let him
wipe off the grease from his hands with the ends of
the blades.

23. With the Mantra, ‘(Ye waters) imparting
vigour?,’ let him sprinkle the balls to the right with
the wet (remainder of the food), and offer the
Argha?, flowers, incense, unguents, and rice, and
other victuals and dainties to the Brahmazas.

24. And (he must offer them) a jar with water,
which has been mixed up with honey, clarified
butter, sesamum, and (ointments, oil, and the like).

25. The Brahmawas having eaten and being
satisfied, let him sprinkle the food (as much as
has been left by them) and the grass with the
Mantra, ‘ Mayest thou not fail me,’ and strew the
food near the leavings; and having asked them,
‘Are you satisfied? Is (the Sr4ddha) finished,’ he
- must first give water for sipping to the Brahmazas
facing the north, and then to those facing the east ;
and he must sprinkle the place where the Sraddha
has been offered (with water, with the Mantra),
‘Well sprinkled.’ All these rites he must perform
while holding blades of sacred grass in his hand.

26. Afterwards he must, while turning his face
towards the Brahmazas facing the east, circeumambu-

22. 1 Vagasan. Samh. II, 31; Kass. IX, 6.
23. | Vagasan. Samh. II, 34.—*The Argha is a respectful
offering, the ingredients of which vary.

ΠΧΧΠῚῚ, 32. SRADDHAS. 237

late them from left to right, with the Mantra, ‘What
a crow (may have eaten of my offering), and turn
back again; he must honour them with sacrificial
fees, to the best of his power, saying, ‘May you be
satisfied,’ and on their answering, ‘We are satisfied,’
he must address them with the Mantra, ‘The gods
and the manes.’

27. After having given (to all) water (with the

Mantra, ‘May the food and water and whatever else
I gave you be) imperishable, (and) calling out their
name and race, and having added the Mantra, ‘May
the Visvedevds be satisfied,’ he must ask, with folded
hands, and with an attentive and cheerful mind, the
following (benediction) from the Brahmawas facing
the east:

28. ‘May the liberal-mjinded in our race increase
in number, and may the (study of the) Vedas and
our progeny (also increase). May faith not depart
from us, and may we have plenty to bestow on the
poor.’

29. They shall answer, ‘ Thus let it be.’

30. (The second half of the benediction shall be
as follows), ‘May we have plenty of food, and may
we receive guests. May others come to beg of us,
and may not we be obliged to beg of any one.’

31. After having received this double benediction
(through the Brahmazas saying, ‘ Thus let it be’),

32. He must dismiss the Brahmazas, with the _
Mantra, ‘With all food’, after having honoured
them according to custom, accompanied them (as
far as the limits of his estate), and taken his leave
of them.

32. ' Rig-veda VII, 38, 8.

238 VISHNU. LXXIV, τ.

LXXIV.

1. After having worshipped, on each Ash¢aka, the
gods and performed, with vegetables, meat, and
cakes respectively, a Sraddha (according to the rules
given in the last chapter), he must, on each Anvash-
takA}, worship the gods and offer a burnt-oblation in
the same way as on the Ashfakds (i.e. reciting the
same three Pafi#akas successively), and entertain
Brahmazas in the same way as (directed) before (in
the preceding chapter), in honour of his mother, his
paternal grandmother, and his paternal great-grand-
mother, honour them with presents, accompany them
(as far as the limits of his estate), and dismiss them ?.

2. Then he must dig (six) trenches.

3. On the border of these trenches, to the north-
east of them, he must light fires and place balls of
rice.

4. On the border of three of the trenches (he must
place balls) for the men, and on the border of the
other three (he must place balls) for the women.

LXXIV. 1-8. Asv. II, 5; Gobh. IV, 2; Par. III, 3, 10-12;
Sankh. III, 13, 6; M. IV, 130. Regarding the corresponding
section of the Ka/kaka Grzhya-sGtra, see the Introduction.

1. 1See LXXIII, 8, 9; LXXVI, 1. —?Nand. considers the
use of the particle 4a to imply that the father together with the
other paternal ancestors, and the maternal grandfather along with
the other maternal ancestors, should also be invoked, which would
make in all nine ancestors to be invoked. The first part of this
observation appears to be correct, but the maternal grandfather and
the rest are neither referred to in the following Sftras, nor in the
Kashaka Grihya-sfittra.

2. Nand. gives it as his opinion, that nine trenches should be
made, three of which are to be for the maternal grandfather, &c.
But Sfitra 4 refers to three trenches for the men only, and the
K&shaka Grihya-sfitra expressly mentions the number of six
trenches.

LXXV, 5. SRADDHAS. 239

5. He must fill the three trenches for the men
with water mixed with food.

6. (He must fill) the three trenches for the women
with milk mixed with food.

7. (And he must fill up) each triad of trenches
singly with sour milk, meat, and milk.

8. After having filled (the trenches), he must
mutter the Mantra, ‘May this (food) be imperishable
for ye men and for ye women.’

LXXV.

αν He who makes a Sr4ddha-offering while his
father is alive, must offer it to those persons to
whom his father offers (his Sraddhas).

2. (If he offers a Sraddha) while both his father
‘and grandfather are alive, (he must offer it to
those persons) to whom his grandfather (offers his
Sraddhas).

3. While his father, grandfather, and great-
grandfather are alive, he must offer no SrAddha-
at all.

4. He whose father is dead (but whose grand-
father is alive), must first of all offer a ball of rice to
his father, after that, two balls to the two ancestors
coming before his grandfather (or to his great-grand-
father and to his fourth ascendant).

5. He whose father and grandfather are dead
(but whose great-grandfather is alive), must first
offer two balls to those two, and then offer one ball
to the grandfather of his grandfather.

4. Nand. renders this Sfitra differently, in accordance with his
own theory regarding the number of the trenches.
LXXV. 1. M. III, 220.— 4. M. III, 221.— 7. Y. I, 228.

240 VISHNU. LXXV, 6.

6. He whose grandfather is dead (but whose
father and great-grandfather are alive), must give
one ball to his grandfather and two balls to the
father and grandfather of his great-grandfather.

7. An intelligent man must offer Sraddhas to
his maternal grandfather, and to the father and
grandfather of him, in the same way (as to his
paternal ancestors), duly modifying the Mantras.
But the Sraddhas addressed to other relatives,
(uncles, brothers, and the like, must be performed)
without Mantras.

LXXVI.

1. The (twelve) days of new moon, the three
AshZakas, the three Anvashéakas, a Magha day (i.e.
‘day on which the moon enters the lunar asterism
Magha’), which falls on the thirteenth of the dark
half of the month Praush¢fapada, and the two
seasons when rice and barley grow ripe (or autumn
and spring) :

7. The Mantras are those quoted above, in Chapters LXXIII and
LXXIV. They have to be modified, i.e. the names of the maternal
ancestors must be put in, and the verb &c. of the sentence be
altered accordingly, (Nand.)

LXXVI. 1. M. III, 122, 273, 281; IV, 150; Y. I, 217, 260;
Gaut. XV, 2; Apast. II, 7, 16, 4-6.

τ. Nand. infers from a passage of Asvalayana (Grzhya-sdtra II,
4, 3) that Sraddhas to be offered on the day before each Ash/aka
are also intended here. See, however, note on LXXIII, 9. The
same proposes two explanations of the term MAgh?: 1. It has to
be separated from the following words, and refers directly to the
day of full moon in the month MAgha, and indirectly to the days of
full moon in Ashadha, Karttika, and Vaisdkha as well, as indicated
in a passage of the Brahma-purava. 2. It has to be connected with
the clause following it. This latter interpretation, on which the
rendering given above is based, is supported by Manu (III, 273,274),

LXXVIIL, ὁ. SRADDHAS. 241

2. Thus have the regular times for ἃ Sraddha
been declared by the lord of creatures. He who
fails to perform a Sr4ddha on those days, goes to
hell.

LXXVII.

1. The sun’s passage from one sign of the zodiac
to another ;

2. The two equinoctial points ;

3. The two solstitial points particularly ;

4. The (Yoga) Vyatipata ;

5. The constellation under which (the sacrificer
himself, or his wife, or his son) is born;

6. A time of rejoicing (as, when a son has been
born, or another happy event happened) :

7. These occasions for a Sraddha the lord of
creatures has pronounced optional; a Sraddha
which is performed on these occasions gives infi-
nite satisfaction (to the manes).

8. No Sraddha must be performed in the twilight
or at night by an intelligent man. A Sraddha may
be performed at those times also when an eclipse
(of the sun or of the moon) takes place.

9. For a Sr&ddha which is offered them at the
time of an eclipse satisfies the manes, as long as
the moon and the stars exist, and procures immense
advantages and the satisfaction of all his desires to
the sacrificer.

Yagiiavalkya (I, 260), according to the interpretations of Kullfika
and Vigfianesvara, and by the Vishzu-sftra itself (LXXVIII, 52).

‘LXXVIL. 1-6, 9. Y. I, 217, 218.—6. Asv. IV, 7, 1; SAnkh.
IV, 4.— 8. M.III, 280; Apast. Il, 7, 17, 23, 25.

4. This is the seventeenth among the twenty-seven Yogas or
astrological divisions of the zodiac. (Nand.)

4. The meaning is, that the Sraéddhas mentioned in this chapter
are naimittika, ‘ occasional.’ (Nand.)

[1] R

242 VISHNU. LXXVIII, 1.

LXXVIII.

1. By performing a Sraddha on Sunday he pro-
cures everlasting freedom from disease.

2. (By performing a Sr4ddha) on Monday he
becomes beloved'.

3. (By performing it) on Tuesday (he procures)
success in battle.

4. (By performing it) on Wednesday (he enjoys)
all his desires.

5. (By performing it) on Thursday (he acquires)
such religious knowledge as he desires.

6. (By performing it) on Friday (he acquires)
wealth.

7. (By performing it) on Saturday (he procures)
longevity.

8. (By performing it under the Nakshatra or
constellation) Kvzttikas (he gains) heaven.

LXXVIIL. 8-35. M. ΠῚ, 277; Y. 1, 264-267. — 36-50. M. III,
276; Y.I, 261-263; Apast. II, 7, 16, 8-22; Gaut. XV, 4.— 52, 53.
M. ITI, 273, 274. Regarding Sftras 1-7, see the Introduction.

1. Nand. states that the Sraddhas mentioned in this chapter are
of the k4mya sort, i.e. ‘offered for the gratification of a special
desire.’

2. ! This is Nand.’s interpretation of the term saubhagyam. It
might also be taken in its usual acceptation, as meaning ‘ happiness.’

8-35. Those names of the twenty-eight Nakshatras or lunar
asterisms, which I have included in parentheses, are from Nand.’s
Commentary. Most of the objects which are said to be gained by
the Sraddhas mentioned in Sftras 8-35 are connected etymologi-
cally, or through their import, with the names of the particular
Nakshatras under which they are performed. Thus the term
pushd, ‘prosperity,’ in Sfitra 13, is etymologically connected with
Pushya ; the term mitra, ‘friend,’ in 22, is connected with Maitra;
the term ragyam, ‘royalty,’ in 23, is connected with Sdkra, the
name of that Nakshatra being derived from Sakra, a name of
Indra, the king of the gods, &c.

LXXVIII, 24. - SRADDHAS. 243

9. (By performing it under the constellation)
Rohizi (he obtains) progeny.

10. (By performing it under the constellation)
Saumya (or Mvzgasiras he procures) the superhuman
power of a pious Brahmama.

11. (By performing it under the constellation)
Raudra (or Ardra he reaps) the fruit of his labours.

12. (By performing it under the constellation)
Punarvasu (he procures) land.

13. (By performing it under the constellation)
Pushya (or Tishya he procures) prosperity.

14. (By performing it under the constellation)
Sarpa (or Asleshds he obtains) beauty.

15. (By performing it under the constellation)
Paitrya (or Magha he enjoys) all his desires.

16. (By performing it under the constellation)
Bhagya (or Parvaphalguni) he becomes beloved’.

17. (By performing it under the constellation)

ryamaza (or Uttaraphdlgunt he procures) wealth.

18. (By performing it under the constellation)
Hasta (he acquires) superiority among his kindred.

19. (By performing it under the constellation)
Tvashéra (or Kitraé he procures) handsome sons.

20. (By performing it under the constellation)
SvAti (he procures) success in trade.

21. (By performing it under the constellation)
Visikhds (he acquires) gold.

22. (By performing it under the constellation)
Maitra (or Anuradha he procures) friends.

23. (By performing it under the constellation)
Sakra (or Gyesh¢#é he procures) royalty.

24. (By performing it under the constellation)
Mala (he procures good results in) agriculture.

16. 1See 2, note.
R 2

244 VISHNU. LXXVIII, 25.

25. (By performing it under the constellation)

pya (or Parvdshadsds he procures) success in
sea-voyages.

26. (By performing it under the constellation)
Vaisvadeva (or Uttardshadz4s he enjoys) all his
desires.

27. (By performing it under the constellation)
Abhigit (he procures) superiority.

28. (By performing it under the constellation)
Sravana (he enjoys) all his desires.

29. (By performing it under the constellation)
V4sava (or Dhanish¢zds he procures success in
preparing) salt}.

30. (By performing it under the constellation)
Varuma (or Satabhishad he obtains) freedom from
εἰν

. (By performing it under the constellation)
os (or Pfrvabhadrapada he obtains) copper
vessels.

32. (By performing it under the constellation)
Ahirbudhnya (or Uttarabhadrapad4 he obtains) a
house.

33. (By performing it under the constellation)
Paushva (or Revati he acquires) cows.

34. (By performing it under the constellation)
Asvina (or Asvint he obtains) a horse.

35. (By performing it under the constellation)
YAmya (or Bharazi he procures) longevity.

36. (By offering it) on the first day of a lunar
fortnight (he procures) a house and handsome
wives.

29. !Lavamam means either ‘salt’ or ‘beauty’ or ‘medicinal
herbs and fruits.’ (Nand.)

LXXVIII, 49. SRADDHAS. 245

37. (By offering it) on the second day (he pro-
cures) a beautiful daughter (and sons-in-law).

38. (By offering it) on the third day (he enjoys)
all his desires.

39. (By offering it) on the fourth day (he pro-
cures) cattle.

40. (By offering it) on the fifth day (he procures)
handsome sons.

41. (By offering it) on the sixth day (he obtains)
success in gaming.

42. (By offering it) on the seventh day (he pro-
cures good results in) agriculture.

43. (By offering it) on the eighth day (he pro-
cures success in) trade.

44. (By offering it) on the ninth day (he procures)
cattle 1,

45. (By offering it) on the tenth day (he procures)
horses.

46. (By offering it) on the eleventh day (he pro-
cures) sons endowed with the superhuman power of
a pious Brahmaza.

47. (By offering it) on the twelfth day (he pro-
cures) gold and silver.

48. (By offering it) on the thirteenth day he be-
comes beloved.

49. (By offering it) on the fifteenth day (he
enjoys) all his desires.

44. } Nand, infers from a passage of Yagiiavalkya (I, 266) that
the term ‘cattle’ here refers to horses and other one-hoofed ani-
mals. See, however, the next Sfitra.

48. The term saubha4gyam is stated by Nand. (with reference to
Y. I, 264) to denote ‘ superiority among his kindred,’ in this Sfitra.
But there is no cogent reason for deviating here from that interpre-

tation of the term which he proposes in his POmmen tary on Sfttras
2and 16. See above.

246 VISHNU. LXXVIII, go.

50. For Sraddhas for those who have been
killed in battle the fourteenth day is ordained.

51. There are two stanzas on this subject recited
by the manes :

52. ‘May that excellent man be born to our race,
whosoever he may be, who attentively offers a
Sraddha in the rainy season? on the thirteenth of
the dark half,

53. ‘With milk profusely mixed with honey; and
(he who offers such Sraddhas) during the whole
month Ké4rttika and (in the afternoon) when the
shadow of an elephant falls towards the east.’

LX XIX.

1. He must not perform a Sraddha with water
collected at night.

2. On failure of Kusa grass he must employ
KA4sa or Darv4 grass instead.

3. Instead of a garment (he may give) cotton
thread.

4. He must avoid (giving) the fringe of cloth,
though it be of cloth not yet used.

5. And (he must not give) flowers having a nasty
odour, or no odour at all, the blossoms of thorny
plants, and red flowers.

52. * The term pravrzfkdle, ‘in the rainy season,’ probably refers
to one month only of the rainy season, the month Bhadrapada or
Praush/hapada. See above, LXXVI, 1, and M. III, 273, 274, with
Kullfika’s Commentary ; Y. 1, 260, with Vigfianesvara’s Comment.

LXXIX. 8, 16. M. III, 226, 227, 235, 257; Apast. II, 8, 19,
19-22. — 19-21, M. III, 229.

5. The use of the particle 4a implies, according to Nand., who
quotes a text in support of his assertion, that the leaves of the
Kadamba, Bél, Ketaka, and Bakula trees, as well as those of the
Barbara plant and of the thorn-apple tree, are also included in this
prohibition.

LXXIX, 16. SRADDHAS. 247

6. He may give white and sweet-smelling flowers,
even though grown on thorny plants, and aquatic
flowers, even though they be red.

7. He must not give marrow or fat instead of
a lamp.

8. He may give clarified butter or sesamum-oil.

9. He must not give (the nails or horns) of
animals instead of the incense of all kinds (pre-
scribed for a SrAddha).

10. He may give bdellium mixed up with honey
and clarified butter.

11. He may give sandal, saffron, camphor, aloe
wood, or Padmaka wood instead of ‘an ointment.

12. He must not salt (the dishes) publicly (after
they have been cooked).

13. He must not give clarified butter, condiments,
or the like (i.e. sour milk, milk, &c.) with his hands.

14. He must use metallic vessels ;

15. Especially vessels made of silver.

16. He must place (on the sacrificial ground)
vessels made of the horn of the rhinoceros, blankets
made of the hair of the mountain-goat, the skin of a
black antelope, sesamum, white mustard, unbroken
grains, (silver and copper vessels and other) purifi-
catory objects, and (a goat and other animals or
objects), by which the demons are kept aloof.

7. ‘Or mustard-oil or any other such substance, as 4a indi-
cates.’ (Nand.)

8. ‘Or the juice of plants, as mentioned by Sankha, on account
of va.’ (Nand.)

13. He must give those liquids with a spoon or similar imple-
ment. (Nand.)

16. According to Nand., the particle 4a refers to other purifica-
tory things, viz. the following seven, ‘ milk, water from the Ganges,
honey, silken cloth, a grandson, blankets made of the hair of the

248 VISHNU. LXXIX, 17.

17. He must avoid to use pepper, (the onion
called) Mukundaka, (the pot-herb called) Bhistzzma,
{the leaves, blossoms, or roots of) the Sigru tree,
mustard-seeds, (the plant) Nirguvai, (the fruit or
leaves of) the Sal tree, the plant Suvaréal4, the
(pumpkin- gourd called) Kashm4zda, the bottle-
gourd, the egg-plant, (the plants or pot-herbs called)
PalakyA, Upo¢akt, and Tazduliyaka, the herbs of
the safflower, the Pizddluka (root), and the milk of
female buffalos.

18. And (he must not use the bean called) Raga-
mAsha, (the lentil called) Masfra, stale food, and
factitious salt.

19. Let him avoid wrath.

20. He must not shed a tear.

21. He must not be in a hurry.

22. In offering the clarified butter and other
(liquids, such as condiments, sour milk, milk, and
the like) he must use metallic vessels, vessels made
of the horn of the rhinoceros, and vessels made of
the wood of the Phalgu tree.

23. There is a Sloka on this subject :

24. ‘That which has been offered in vessels made
of gold, or of silver, or of the horn of the rhinoceros,
or of copper, or of Phalgu wood, becomes imperish-
able (and brings infinite reward to the sacrificer).’

mountain-goat, and sesamum.’ The last two are, however, already
contained in the above enumeration.

17. The term ‘ buffalo’s milk’ includes here, according to a text
quoted by Nand., the milk of sheep, of antelopes, of camels, and
of all one-hoofed animals.

18. ‘As shown by 4a, chick-peas and other grains and herbs
mentioned in a Smrti must also be avoided.’ (Nand.) ,

19. ‘This rule applies both to the sacrificer and to the guests at
a Sraddha.’ (Nand.)

ΧΧΧ, 14. SRADDHAS. 249

LXXX.

1. Sesamum, rice, barley, beans, water, roots,
fruits, vegetables, Sy4m4ka grain, millet, wild rice,
kidney-beans, and wheat satisfy (the manes) for a
month ;

2. The flesh of fishes (excepting those species
that are forbidden), for two months;

3. The flesh of the common deer, for three
months ;

4. The flesh of sheep, for four months ;

‘5. The flesh of birds (of those kinds that may be
eaten), for five months ;

6. The flesh of goats, for six months ;

7. The flesh of the spotted deer, for seven
months;

8. The flesh of the spotted antelope, for eight
months ;

9. Beef, for nine months ;

10. Buffalo’s meat, for ten months;

11. The meat of a hornless goat, for eleven
months ;

12. The milk of a cow, or preparations from it,
for a year.

13. On this subject there exists a stanza, which
the manes utter:

14. ‘(The pot-herb) K4lasdka (sacred basil), (the
prawn) Mahdsalka, and the flesh of the (crane
called) Vardhrtzasa}, (and of) a rhinoceros having
no horn, is food which we always accept.’

LXXX. 1-14. M. II, 267-272; Y. 1, 257-259; Apast. Il, 7,
16, 23-II, 7, 17, 3; 11,8, 18, 13; Gaut. XV, 15.

14. ? This is the first of the two interpretations which Nand. pro-
poses of the term V4rdhrinasa. It is supported by Apastamba’s

250 VISHNU. LXXXI, 1.

LXXXI.

He must not place the food upon a chair.
He must not touch it with his foot.
He must not sneeze upon it.
He must drive the Yatudhanas away by means
of sesamum or mustard-seeds.

5. Let him perform the SrA4ddha in an enclosed
place.

6. He must not look at a woman in her courses ;

7. Noratadog; 8. Nor ata tame pig;

9. Nor at a tame cock.

10. Let him strive to perform the Sraddha in
sight of a goat.

11. The Brahmazas must eat in silence.

12. They must not eat with their heads covered ;

13. Nor with shoes on their feet ;

14. Nor with their feet placed upon a stool.

15. Let not men with a limb too little, or with a
limb too much, look at a Sraddha;

16. Nor Sddras; 17. Nor outcasts.

oy ἘΣ το

commentator, Haradatta, and by Apastamba himself (I, 5, 17, 36).
Nand.’s second interpretation, ‘an old white goat,’ is probably
wrong, although it is supported by the authority of Kullika and
Vigfidnesvara.

LXXXI. 2, 6-9, 11-13, 15, 16, 19. M. III, 229, 236-242. —
4, 5. Gaut. XV, 25, 26.— 7, τό, 17. Apast. Tl, 7, 17, 20; Gaut.
XV, 24.— 18. M. III, 243. — 20. M. III, 237. — 21-23. M. III,
244-246.

4. Nand. quotes the following Mantra, which has to be recited on
this occasion, ‘The Asuras, the Rakshasas, and the Pisazas have been
driven away.’ A similar Mantra occurs in the Vagasan. Samh. II, 29.

5. ‘Ka indicates that it must be a place inclining to the south,
as stated in a Smriti.’ (Nand.)

6. This and the following Sfitras refer both to the host at a
Sraddha and to the guests invited by him. (Nand.)

ΧΧΧΙΙ, 1. SRADDHAS. 251

18. If at the time of a Sraddha a Brahmaza or
an ascetic (has come to his house), he must feed
him, if (the invited) Br&ahmamas permit it.

19. The Brahmazas must not declare the quali-
ties of the sacrificial dishes, even though asked to
do so by their host.

20. As long as the dishes remain warm, as long
as (the Brahmamas) eat in silence, as long as the
qualities of the sacrificial food are not declared by
them, so long the manes enjoy it.

21. Having brought together (the remainder of)
all the sorts of substantial food and (of the vege-
tables and) the like, he must sprinkle it with water,
and place it before the Brahmamas, who have taken
their meal, strewing it on the ground. '

22. The leavings (that have remained in the
dishes) and what has been strewn (in the manner
just mentioned) upon the blades of Kusa grass
(spread on the ground) is the share of such (Brah-
mavas) as have died before they were initiated, and
of husbands who have deserted wives descended
from good families.

23. What has dropped on the ground from the
dishes, at a sacrifice addressed to the manes, they
declare to be the share of servants, provided they
be not dishonest or depraved.

LXXXII.

1. At a (Sraddha) offering to the Visvedevas let
him not enquire (into the qualities or descent of)
a Brahmaza (whom he means to invite).

LXXXIL τ, 2. Μ. ΠῚ, 149.—3-29. M. Ill, 150-166; Y. I,
222~224; Apast. II, 7, 17, 21; Gaut. XV, 16-18.

252 VISHNU. LXXXII, 2.

2. But at a (Srdddha offering) to the manes he
must enquire as closely as possible (into the
qualities and descent of a Brahmaza, whom he
means to invite).

3. He must not invite (to a Srdddha) such as
have a limb too little, or a limb too much;

4. Nor such as follow an occupation forbidden
(by the Veda or by the traditional law) 1.

5. Nor those who act (deceitfully) like cats ;

6. Nor those wearing the insignia of some parti-
cular order, without having a claim to them ;

7. Nor astrologers ;

8. Nor Brahmazas who subsist upon the offerings
made to an idol which they attend ;

9. Nor physicians;

10. Nor sons of an unmarried woman ;

11. Nor sons of the son of an unmarried woman ;

12. Nor those who sacrifice for a multitude of
persons ;

13. Nor those who offer sacrifices for a whole
village;

14. Nor those who offer sacrifices for Sddras ;

15. Nor those who offer sacrifices for those for
whom it is forbidden to sacrifice (such as outcasts
and others);

16. Nor those for whom the ceremony of initia-
tion has not been performed ;

17. Nor those who sacrifice for such ;

4. 1 The particle 4a, according to Nand., in this Sfitra, refers to
other categories, mentioned by Atri, viz. persons belonging to the
same Gotra, or descended from the same Ashi ancestors as the
sacrificer, and unknown persons.

8. ‘Ka indicates here that thieves and wicked persons are also
intended, as stated in a Smriti.’ (Nand.)

LXXXIII, 2. SRADDHAS. 253

18. Nor those who do work on holidays ;

19. Nor malignant informers ;

20. Nor those who teach (the Veda) for a fee;

21. Nor those who have been taught (the Veda)
for a fee;

22. Nor those who subsist on food given to them
by a Sfddra ;

23. Nor those who have intercourse with an
outcast ;

24. Nor those who neglect their daily study of
the Veda;

25. Nor those who aeblect their morning and
evening prayers ;

26. Nor those who are in the king’s service ;

27. Nor ‘naked’ persons ;

28. Nor those who quarrel with their father ;

29. Nor those who have forsaken their father,
mother, Guru, holy fire, or sacred study.

30. All those persons are said to defile a com-
pany, because they have been expelled from the
community of Brahmazas. Let a wise man avoid
carefully, therefore, to entertain them at a Sraddha.

LXXXIII.

1. The following persons sanctify a company :
2. A Trinafiketa ;

27. See LXIV, 5, note.”

29. The particle 4a here refers to the following further persons
mentioned in a Smrvti: a shepherd, one who lives by the prostitution
of his own wife, the husband of a woman who had another husband
before, and one employed to carry out dead bodies. (Nand.)

LXXXIIL. 1-19. M. III, 128-148, 183-186; Y.I, 219-221;
Apast. Il, 7, 17, 22; Gaut. XV, 28.

2. Nand. has two explanations of the term Trinfkiketa: 1. One
who has thrice kindled the Nafiketa fire. 2. One who has studied,

254 VISHNU. LXXXIII, 3.

3. One who keeps five fires ;

4. One who can sing the SAmans called Gye-
shéha ;

5. One who has studied the whole Veda;

6. One who has studied one Vedanga;

7. One who has studied either the Purdzas
(Legends), or the Itihdsas (Epics), or grammar;

8. One who has studied one of the Dharmasds-
tras (Institutes of the Sacred Law);

9. One purified by visiting sacred places of pil-
grimage ;

10. One purified by offering sacrifices ;

11. One purified by austere devotion ;

12. One purified by veracity ;

13. One purified by (constantly muttering) Man-
tras ;

14. One intent upon muttering the Gayatrt ;

15. One in whose family the study and teaching
of the Veda are hereditary.

16. One who knows the Trisuparza (the text
which thrice contains the word Suparza).

in consequence of a vow, the portion of the Yagur-veda called
Trinakiketa. See Apast. II, 7, 17, 22, with Dr. Biihler’s note,
and the Petersburg Dictionary.

4. Sdma-veda II, 209-211, &c.

ἡ. Grammar is again mentioned here, although it forms part of
the Vedangas mentioned in Sftra 6. But there the Pratisakhyas
are meant. (Nand.) ᾿

8. The number of the Smrtis or Dharmasastras, according to
Nand., amounts to fifty-seven. The now current tradition gives
thirty-six as their number; but upwards of a hundred works of
this description must have been actually in existence. See Dr.
Biihler’s Introduction to the Bombay Digest, p. xii seq.

16. See above, LVI, 23, and Dr. Biihler’s note on Apast. loc. cit.
Nand. proposes another interpretation also of the term Trisuparza,
‘one who has thrice kindled a fire in honour of Suparza.’

LXXXIV, 4. SRADDHAS. 255

17. A son-in-law ;

18. And a grandson. All these persons are
worthy (to be fed at a Sraddha) ;

19. And, particularly, devotees.

20. There is a stanza recited by the manes,
which refers to this subject :

21. ‘May that man be born to our race, who
feeds a Brahmamza devotee assiduously at a Srdddha,
by which repast we are satisfied ourselves.’

LXXXIV.

1. He must not offer a Sraddha in a country
inhabited by barbarians.

2. He must not visit a country inhabited by
barbarians (excepting on a pilgrimage).

3. By (constantly) drinking water from (or
bathing in) a pool situated in a foreign (barbarous)
country, he becomes equal to its inhabitants.

4. Those countries are called barbarous (mleé-
kha) where the system of the four castes does not
exist; the others are denoted AryAvarta (the abode
of the Aryans).

18. According to Nand., the particles 4a and iti refer to the sister’s
son and other relatives, as enumerated by Y4gfiavalkya I, 220, 221.

19. Nand. thinks that 4a here refers to ascetics.

LXXXIV. 2. Nand. quotes a stanza of Devala to the effect
that one who has visited the countries of Sindh, of the Sauviras,
Sur4t, and the adjacent parts, Bengal proper, Kalinga, South Bihar,
and Malwa requires to be initiated a second time.

3. ‘ Ka refers to pools belonging to Kandalas or other degraded
castes.’ (Nand.)

4. AryAvarta is the name of the whole tract of land which
extends from the eastern to the western ocean, and is bounded by
the Himélayas and by the Vindhya mountains in the north and
south. See Manu I], 21, 22.

256 VISHNU. LXYXXV, τ.

LXXXV.

1. A Sraddha offered at the (Tirtha or place of
pilgrimage called) Pushkaras confers eternal bliss
upon the giver;

2. And so does the muttering of prayers, the
offering of burnt-oblations, and the practice of
austerities in that place.

3. Even by merely bathing at Pushkara he is
purified from all his sins.

4. The same effect may be produced at Gayé-
sirsha ;

5. And near Vata (Akshayavaéa) ;

6. And on the Amarakaz/aka mountain;

7. And on the Var4ha mountain;

LXXXV. τ. Pushkara, according to the common acceptation
of the term, is the name of a celebrated place of pilgrimage near
Agmir, the modern Pokur. See Lassen, Indian Antiquities, I,
113. Nand. quotes a Smrvti passage to the effect that there are
three Pushkaras, and a passage of the Mahabharata, in which it is
stated that one Pushkara is sacred to Brahman, another to Vishau,
and a third to Rudra.

3. Nand. asserts with regard to the use of the name Pushkara
in the singular number in this Sftra, that it means even a single
bath has the consequence here mentioned.

4. Gayasirsha is the name of a mountain near Gay4 in Bihar,

a celebrated place of pilgrimage. Compare YAgfiavalkya I, 260.
τς δ. There exists one Akshayava/a in Bihar (Nand.) and another
in Praydga (Allahabad). The ‘ undecaying banyan-tree’ (Akshay
Baf) is an object of worship at Allahabad even now, and was s0
already in the times of Hwen Thsang. See Cunningham, Ancient
Geography of India, p. 389; St. Julien, Voyages des Pelerins
Bouddhistes, II, 278.

6. Nand. states that both the Tirtha called Amarakam/aka on
the Mekala mountain in the Vindhya range and the whole moun-
tain of that name are meant.

7. ‘This is a certain boar-shaped mountain.’ (Nand.) It seems
very probable that the Tirtha of Baramfila, the ancient Varaha-

LXXXV, 23. SRADDHAS. 257

8. And anywhere on the bank of the Narmada
(Nerbudda) river ;

9. And on the bank of the Yamuna (Jumna) ;

10. And, particularly, on the Ganga ;

11. And at Kusdvarta ;

12. And at Binduka; 13. And upon the Nilgiri
hills; 14. And at Kanakhala; 15. And at Kub-
gamra; 16. And on the Bhvzgutunga (mountain) ;
17. And at Kedara; 18. And on the Mahdlaya
(mountain); 19.’ And on the Nadantika (river); 20.
And on the Sugandha (river); 21. And at Saékam-
bhari; 22. And at Phalgutirtha; 23. And on the

mila in Kasmir, is meant. See Bihler, Kasmir Report, p. 12,
where a ‘ Vardha hill’ is mentioned as adjacent to that town.

11. This Tirtha ‘is situated upon the mountain called Tryam-
baka, where the Godavart river takes its rise.’ (Nand.) Tryambaka
is the modern Trimbak (the name of a place of pilgrimage situated
near Nasik).

12. ‘ Binduka is the name of a Tirtha in the Dekhan. Bilvaka,
as other texts read (the MS. on which the two Calcutta editions
are based among the number), is the name of another Tirtha in
the Dekhan.’ (Nand.)

14. There is one Kanakhala in the Him@layas, and another
near Trimbak. (Nand.)

15. There is one plain of that name in Orissa, and another in
Haridvar. (Nand.)

16. This is the name of a sacred mountain near the Amara-
kan/aka range, according to Nand.; in the Him@layas, according to
others. See the Petersburg Dictionary.

17. Kedara (the Kedar mountains?) is in the Him4layas. (Nand.)

18, 19. These two names are not defined by Nand.

20. This is a river in the vicinity of the Saugandhika mountain.
(Nand.)

21. Sakambhari is the modern Sh&mbar, which lies ‘in the
desert of Marudesa, on the salt lake.’ (Nand.)

22. ‘Phalgutirtha is a Tirtha in Gay.’ (Nand.)

23. Mahagang4, ‘the great Gang4, is the Alakananda river

[7] 5

258 VISHNU. LXXXV, 24.

Mahdgang4; 24. And at Trihalikagrama; 25.
And at Kumdradhér4; 26. And at Prabh4sa; 27.
And particularly anywhere on (the bank of) the
Sarasvati ;

28. At GangAdvara (Haridvar), at Pray4ga (Alla-
habad), where the Ganga falls into the ocean,
constantly in the Naimisha forest, and especially
at Benares;

29. And at Agastyasrama ;

30. And at Kazvasrama (on the Malini river) ;

31. And on the Kausikt (Kosi river) ;

32. And on the bank of the Saray (Surju river
in Oudh) ;

33. And on the confluence of the Sova (Sone)
and Gyotisha rivers ;

34. And on the Sriparvata (mountain) ;

(Nand.), which takes its rise in the Himalayas and falls into the
Ganges.

24. ‘Trihalikagrama means Salagrdma. There is another
reading, Tazdulikasrama.’ (Nand.)

25. This is the name of a lake in Kasmir, which the god Ku-
mfra by a mighty stroke caused to stream forth from the Krauttha
mountain (see Vayu-purdza); or Kum@radharé is situated near the
southern ocean in the plain of Ishupata. (Nand.)

26. Prabhdsa is. the name of a Tirtha near Dvaraka, on the
western point of Kattivar. (Nand.)

27. Regarding the river Sarasvatt and its reputed holiness, see
particularly Cunningham, Ancient Geography of India, I, 331 seq.,
and Manu II, 17.

28. The Naimisha forest is in the northern country. (Nand.)

29. ‘Agastyasrama is situated near Pushkara (Sftra 1), on the
bank οὗ the Sarasvati. There is another Agastyasrama in the
south, near Svamisthana.’ (Nand.)

33. The confluence of those two rivers is in the centre of the
Vindhya range. For the name of the second, another reading is
Gyottratha. (Nand.)

34. The Sriparvata or Strisaila, where the Mallikarguna (symbol
of Siva) is worshipped, is in the Dekhan. (Nand.)

LXXXV, 53. SRADDHAS. 259

35. And at (the Tirtha situated on the Yamuné,
which is called) KAlodaka.

36. And at Uttaramdnasa (in the Kedar moun-
tains, in the Himalayas).

37. And at Vadava (in the Dekhan).

38. And at Matangavapi (in the southern part
of Gaya);

39. And at Saptérsha; 40. And at Vishzupada;

41. And at Svargam4rgapada (or Rathamarga) ;

42. And on the Godavart river (in the Dekhan);

43. And on the Gomatt (river);

44. And on the Vetravatt (river) ;

45. And on the Vip4sa (river) ;

46. And on the Vitasta (river) ;

47. And on the banks of the Satadru (river);

48. And on the Xandrabhaga (river) ;

49. And-on the fravatt (river) ;

50. And on the banks of the Indus ;.

51. And on the southern Pafiganada ;

52. And at Ausaga(?);

53- And at other such Tirthas;

39. Saptarsha, ‘the Tirtha of the seven Arshis’ (Nand.), is per-
haps the present Satara, in the country of the Mahrattas.

40. Nand. places this Tirtha in the centre of Gaya. There is
another of the same name, which is placed on the Kailasa mountain.

43. The Gomatt (the Gunti, near Lucknow) rises in the Nai-
misha forest. (Nand.) See 28.

44. The Vetravat? (the modern Betwah, near Bhilsah) is situ-
ated in Ahitghattra. (Nand.).

45-49. The Vip4s& (Beas), Vitast4 (Jhelum or Behut), Satadru
(Sutlej), Kandrabh4g4 (Chenab), and IrAvatt (Ravee) are the five
rivers of the Pafig4b (Pati4anada in Sanskrit).

51. This is the name of the confluence of five rivers in the
Dekhan: the Kréshné, Ven4, Tunga, Bhadr4, and Kona. (Nand.)

52. ‘Ausaga (v. 1. Augasa; read Ausiga?) means Sfrpfraka’
(Nand.), which was situated probably on the mouth of the Krishna
(Kistna).

52

260 VISHNU. LXXXV, 54.

54. And on the banks of (other) holy rivers ;

55. And anywhere at the birth-place of a deity,
(such as Rama, Kvzshaa, and others) ;

56. And on sand-banks; 57. And near water-
falls; 58. And on mountains; 59. And in arbours
(the sporting-places of Kvzshva); 60. And in
woods; 61. And in groves; 62. And in houses
smeared with cow-dung ; 63. And in ‘pleasant spots.’

64. There are some stanzas recited by the manes,
which refer to this subject:

65. ‘May that person be born to our race, who
will give us libations of water, taken from streams
abounding with water, especially if their floods
(coming from the Himalayas) are cool.

66. ‘May that excellent man be born to our race,
who offers us a SrAdddha attentively at Gaydsirsha
or at Va‘a.’

67. A man must wish to have many sons, be-
cause if only one of them goes to Gaya (and offers a
Sraddha to him after his death), or if he performs
a horse-sacrifice, or if he sets a dark-coloured bull
at liberty’, (he will acquire final emancipation
through him.)

LXXXVI.

1. Now follows the ceremony of setting a bull at
liberty, (which should take place)

2. On the days of full moon in Karttika or Asvina.

3. When performing this rite, he must first ex-
amine the bull.

63. The term manogfia, ‘a pleasant spot,’ means ‘a place close
by the house, where sacred basil is planted,’ or other such places.
(Nand.)

67. 1 See the next chapter.

LXXXVI. 1-18. Par. ITI, 9; Sankh. ILI, 11. Regarding the cor-
responding section of the K4shaka Grshya-sftra, see Introduction.

LXXXVI, 12. SRADDHAS. 261

4. (The bull must be) the offspring of a milch
cow having young ones living.

5. He must have all marks.

6. He must be dark-coloured ;

7. Or red, but having a white mouth, a white
tail, and white feet and horns.

8. He must be one who protects the herd.

9. Then, after having (kindled) a blazing fire
among the cows (in the cow-pen) and strewed Kusa
grass around it, let him boil with milk a dish sacred
to Pashan, and offer (two oblations) in the fire with
the Mantras, ‘May Pfshan follow our cows}, and
‘Here is pleasure*’ And let a blacksmith mark the
bull :

10. On the one flank (the right), with a discus;
on the other flank (the left), with a trident.

11. After he has been marked, let him wash the
bull with the four Mantras, (beginning with the
words), ‘The golden-coloured’, and with (the five
Mantras, beginning with the words), ‘May the
divine (waters help and propitiate us’)?

12. Having washed and adorned the bull, he must
bring him near, together with four young cows,

5. ‘I.e. the bull must not be deficient in any limb.’ (Nand.)

This interpretation is supported by the Grzhya-sftras.
"6, Nand. mentions two interpretations of the term nila, ‘dark-
coloured :’ x. a bull who is all white, and is therefore said to be of
the ‘Brahmana kind;’ 2. one whose body is white, whereas his tail,
his hoofs, and his face are black, and his horns blue. Cf. L, 25.

8. Nand. interprets ythasy4ésadakam by nishektéram, ‘one
who covers the cows.’ My rendering is based upon Devapéla’s
comment on the corresponding passage of the Kasaka Grzhya-
stra. See also Par. and S4ankh. loc. cit.

9. 'Rig-veda VI, 54, 5, &c. —? Vagas. Samh. VIII, 51; Kash.
Asv. IV, 6, &c.

11. 1 Taitt. Samh. V, 6, 1, 1, 2, &c. —? Rig-veda X, 9, 4-8, &c.

262 VISHNU. LXXXVI, 13.

which must also have been washed and decorated,
and he must mutter the Rudras!, the Purushasdikta,
and the Kaishm4zdis 3,

13. Then let him pronounce in the bull's right
ear the Mantra, ‘ The father of calves;’

14. And the following (Mantras) :

15. ‘Holy law is a bull and is declared to have
four feet?: him I choose for the object of my wor-
ship; may he protect me wholly.

16. ‘This young (bull) I give you as husband
(O ye calves), roam about sportingly with him for
your lover. May we not be deficient in progeny, O
king Soma, and may we live long, and may we not
be oppressed by our enemies.’

17. He must drive away the bull together with
the calves in a north-eastern direction and give a
pair of garments, gold, and a vessel made of white
copper to the officiating priest.

18. The blacksmith shall receive as wages as
much as he claims, and food prepared with a great
deal of butter, and (three) Brahmazas shall be fed.

19. Any pool from which the bull drinks after

12. 1 Taitt. Samh. IV, 5, 1-11. — ? See LVI, 7.

13. Nand. states expressly that this Mantra is from the Kashaka.
It is found Kash. XIII, 9; Taitt. Samh. III, 3, 9, 2; Kash. Grehya-
sitra XLVII.

15. 1 This term refers perhaps to the ‘four feet of a judicial
proceeding.’ See Narada 1, 11; 2, 9.

16. Taitt. Samh. ITI, 3, 9,1, &c. The second half of this Mantra
is found in the Ka¢haka Grzhya-sfitra only.

18. The clause regarding the ‘food, which has been rendered
in accordance with Nand.’s Commentary, might also be construed
with ‘ fed,’ which would bring the whole into accordance with the
precepts of the KasAaka Grzhya-sfitra and of the two other Grzhya-
siitras.

LXXXVII, 5. PIOUS GIFTS. 263

having been set at liberty, that entire pool will
refresh the manes of him who has set the bull at
liberty.

20. The earth which is anywhere dug up by the
bull exulting in his strength, is converted into
delicious food and drink to satisfy the manes.

LXXXVII.

1. Now on the day of full moon in the month
Vaisaékha he must spread out upon a'woollen blanket
the skin of a black antelope (together with the horns
and hoofs), after having adorned the former with
gold and the latter with silver, and after having
ornamented the tail with a string of pearls.

2. After that, he must cover (that part of the
blanket which is not covered by the skin) with
sesamum.,

3. And he must adorn the navel with gold.

4. He must cover (the skin) with a couple of new
garments.

5. He must place all sorts of perfumes and jewels
upon it,

LXXXVII. 1. The particle atha, ‘now,’ indicates the begin-
ning of a new section, treating of gifts. It comprises Chapters
LXXXVII-XCIIL (Nand.) The commentator infers from a corres-
ponding passage of the Matsya-purdma, that the following further
rules are implied in this Sftra. The ceremony may also take place
on the full moon days in the months M4gha, K4rttika, and Ashadha,
on the twelfth day after the summer solstice, and during an eclipse of
the sun or moon. The silver on the hoofs must weigh five Palas,
and the gold on the horns ten Suvarmas (or two Palas and a half).
The place must be pure, smeared with cow-dung, and covered
ee Kusa grass.

‘The Skanda-puraza states that the eyes must be adorned
with jewels.’ (Nand.)

5. ‘ And garlands of flowers and other objects must be placed
upon it, as 4a indicates.’ (Nand.)

264 VISHNU. LXXXVII, 6.

6. After having placed on its four sides (begin-
ning with the eastern side) four metallic dishes
(of copper, silver, white copper, and gold respec-
tively) filled with milk, sour milk, honey, and clari-
fied butter respectively, (and having poured out
water) he must give (the skin, seizing it by the tail),
to a Bréhmavza, who is an Agnihotrin 1, decked with
ornaments, and clad in two garments.

7. There are (the following) stanzas in regard to
this subject :

8. ‘He who bestows (upon a pious Brahmaza)
the skin of a black antelope, together with the hoofs
and horns, after having covered it with seeds of
sesamum and garments, and adorned it with all
sorts of jewels:

g. ‘That man doubtless obtains the same reward
as if he were to bestow the whole earth on him,
bordered as it is on every side (by the oceans),
together with the eceans and caverns, and with
rocks, groves, and forests.

το. ‘He who places sesamum, gold, honey, and
butter on the skin of a black antelope and gives the
whole to a Brahmaza, annihilates the consequences
of all his own evil actions.’

LXXXVIII.

1. A cow in the act of bringing forth a young
one is (comparable to) the earth.

2. By bestowing such a cow upon a Br&hmaaza,
after having decked her with ornaments, he obtains
the same reward as if he were to bestow the earth
(upon him).

6. 1} See LXVIII, 6, note.
LXXXVIII. 1. Y. I, 207.— 4. Y. I, 206.

at ne, lll

ΧΟ, 2. PIOUS GIFTS. 265

3. There is a stanza in regard to this subject :

4. ‘One who full of faith and with intense appli-
cation of mind gives away a pregnant cow, enters
heaven for as many Yugas (or ages of the world) as
that cow and her calf together have hairs on their
bodies.’

LXX XIX.

1. The month Karttika is sacred to the god
Agni.

2. Agni is the first of all gods.

3. Therefore is that man purified from every sin
committed during the past year, who persists during
the month Karttika in bathing (daily) out of the
village, in muttering the G4yatri, and in taking a
single meal each day, consisting of food fit for
oblations.

4. He who bathes (at the prescribed time, early
in the morning) constantly, during the whole month
Ka4rttika, who keeps his organs of sense under con-
trol, who mutters (the G4yatrt), who eats food fit for
oblations only, and who governs his passions, is
purified from every sin.

XC.

1. If on the fifteenth of the bright half of the
month Margasirsha the moon enters the lunar as-
terism Mrigasiras, he must give at the time when
the moon rises (a vessel with) a golden centre, con-
taining a Prastha of ground salt, to a Brahmama.

2. By (performing) this rite he obtains beauty
and good fortune in a future birth.

XC. 3, 5. Apast. Il, 8, 18, 19; II, 8,19, 1. —7. M. IV, 232.
1. One Prastha = sixteen Palas. (Nand.)

266 VISHNU. XC, 3.

3. If on the full moon day of the month Pausha
the moon enters the lunar asterism Pushya, he must
rub over his body with a dough prepared with white
mustard-seeds, anoint himself with a kumbha? of
clarified butter made of cow-milk, wash himself with
(water and with) all sorts of medicinal herbs, all
sorts of perfumes, and all sorts of seeds, wash (an
image of) Bhagavat Vasudeva (Vishzu) with clari-
fied butter, and worship him with perfumes, flowers,
incense, with a lamp, with eatables, and the like?,
offer an oblation in the fire with Mantras tending to
the praise of Vishzu (such as Rig-veda I, 22, 17, and
others), Mantras tending to the praise of Indra
(such as Rig-veda VI, 47, 11, and others), Mantras
tending to the praise of Brzhaspati (such as Rig-
veda II, 23, 15, and others, and with one Mantra
tending to the praise of Agni Svish¢akvit), and
cause three Brahmavas to pronounce the benedic-
tion, after having bestowed clarified butter and gold
upon them ὅ.

4. To the priest (who has performed the burnt-
oblation for him) he must give a pair of garments.

5. By (performing) this rite he obtains prosperity
(pushyate) 1.

6. If on the full moon day in the month Magha
the moon enters the lunar asterism Magh4 and he
performs a Sraddha with sesamum on that day, he
is purified.

3. 1 See V, 12, note. —?‘ And the like’ means ‘betel.’ (Nand.) —
5 The rite described in this Stra appears to be identical with
the ceremony called Yugadya, ‘the beginning of the present age
of the world,’ in later works. See Wilson, On the Religious Festi-
vals of the Hindus, in the Royal Asiatic Society’s Journal, IX, 89.

5. 1 This is a play upon words. See LXXVIII, 8, note, and
below, Sfitra 9; XCII, 14, &c.

ΧΟ, 14. PIOUS GIFTS. 267

7. If on the full moon day in the month Phalguna
the moon enters the lunar asterism Uttaraphalguni,
and he gives on that day a bedstead, quite com-
plete and covered with good rugs, to a Brahmama, he
obtains an amiable, handsome, and wealthy wife.

8. A woman who does the same, (obtains) a hus-
band (possessing those qualities).

9. If on the full moon day of the month Aaitra
the moon enters the lunar asterism itr4, and he
gives a variegated (4itra) garment (to a Brahmaza)
on that day, he obtains good fortune.

10. If on the full moon day of the month Vaisaékha
the moon enters the lunar asterism VisAkh4, and he
feeds on that day seven Brahmavzas with sesamum
mixed with honey, in order to please king Dharma,
he is purified from his sins.

11. If on the full moon day of the month

Gyaishtha the moon enters the lunar asterism
Gyeshth4 and he gives on that day an umbrella
and a pair of shoes (to a Brahmaza), he becomes
possessed of many cows.
. 12. If on the full moon day of the month
Ash4da the moon is seen in conjunction with the
lunar asterism Uttarash4@#4 and he gives food and
drink (to a Brahmava) on that day, he renders (the
satisfaction effected by) them imperishable.

13. If on the full moon day of the month
Sravaza the moon is seen in conjunction with the
lunar asterism Sravaza and he gives a milch cow
covered with two garments, together with food (to
a Brahmama), he attains heaven.

14. If on the full moon day of the month Praush-

7. Susamskrita, ‘quite complete,’ means ‘ provided with curtains
and the like.’ (Nand.)

268 VISHNU. ΧΟ, 15.

thapada (or Bhadrapada) the moon is seen in con-
junction with the lunar asterism Uttaraprosh¢kapada
(or Uttarabhddrapada), and he gives a cow (to a Brah-
maza) on that day, he is cleansed from every sin.

15. If on the full moon day of the month Asva-
yuga (or Asvina) the moon is seen in conjunction
with the lunar asterism Asvint, and he gives a vessel
filled with clarified butter, and gold (to a Brahmama)
on that day, he obtains an excellent digestive faculty.

16. If on the full moon day of the month
K4rttika the moon enters the lunar asterism Kvrit-
tika, and he bestows on that day, at the time of
moonrise, upon a Brahmamza, a white bull, or one
of a different colour, together with all sorts of
grains, all sorts of jewels, and all sorts of perfumes,
after having lighted lamps on both sides (of the
bull), he will meet with no danger on perilous roads.

17. If on the third day of the bright half of the
month Vaisékha he worships, after having fasted,
Vasudeva (Vishzu) with (one thousand and eight,
or one hundred) unbroken grains (of barley, while
muttering the Mantra, Om namo bhagavate vdsu-
devaya'), and offers up the same in fire, and gives
them (to a Brahmavza), he is purified from every
sin.

18. And whatever he gives on that day becomes
imperishable.

19. If on the twelfth day of the dark half fol-
lowing on the full moon day of the month Pausha,
he washes himself, after having kept a fast, with
sesamum-seeds, gives water mixed with sesamum

17. 'See XLIX, 1, note.
19. This is evidently the ceremony which is called Shaftiladana

ΧΟ, 26. PIOUS GIFTS. 269

(to the manes), worships Vasudeva with sesamum,
offers up (part of) the same in fire, gives to Brah-
mazas of it, and eats (the remainder himself) he is
purified from his sins.

20. (If) on the twelfth day of the dark half follow-
ing on the full moon day of the month M4gha, (the
moon enters Sravaza), he must keep a fast till the
moon has entered that asterism, and place two lamps
with two large wicks near (an image of ) Vasudeva ;

21. Placing on the right hand (of the image of
Vasudeva, and kindling, a lamp) containing one
hundred and eight Palas of clarified butter, with an
entire piece of cloth (together with the fringes) dyed
with saffron (as wick) in it;

22. (And placing) on its left, (and kindling, a lamp)
containing: one hundred and eight Palas of sesamum
oil, with an entire piece of white cloth (as wick)
in it.

23. He who has performed this rite obtains ex-
quisite happiness, in whatever kingdom, in whatever
province, and in whatever race he may be born
again.

24. He who gives daily during the whole month
Asvina clarified butter to Brahmazas, in order to
please the two Asvins, obtains beauty.

25. He who feeds daily during that month
(three) Brahmazas with (milk and other) bovine
productions, obtains a kingdom.

26. He who feeds on the Revatt day of every
month (three) Brahmazas with rice boiled in milk

in later works; see Wilson loc. cit. The name of the latter is
derived from the fact that it consists, precisely like the ceremony
described in the present Sfitra, of six acts, in all of which Tila, i. e.
sesamum-seeds, forms an essential ingredient.

270 VISHNU. XC, 27.

with sugar and mixed with honey and clarified
butter, in order to please (the goddess) Revatt,
obtains beauty.

27. He who daily throughout the month Magha
offers sesamum-seeds in fire and feeds (three) Brah-
mazas with sour rice-gruel mixed with clarified
butter, obtains an excellent digestive power.

28. He who bathes in a river and worships king
Dharma on the fourteenth of both halves of every
month, is purified from every sin.

29. One desirous of obtaining the manifold ad-
vantages attending an eclipse of the sun or moon
must constantly bathe in the mornings during the
two months M4gha and PhAalguna.

XCI.

1. The digger of a well has (the consequences
οἵ) the half of his evil acts taken from him as soon
as the water comes forth from it.

2. A digger of pools is for ever freed from thirst,
and attains the world of Varuza.

3. A giver of water shall never suffer from thirst
(in heaven, for a hundred Yugas or ages of the
world).

4. He who plants trees will have those trees for
his sons in a future existence.

5. A giver of trees gladdens the gods by (offer-
ing up) their blossoms to them.

6. (He gladdens) his guests by (giving) their
fruits to them;

7. (He gladdens) travellers with their shade ;

XCI. 14. Y. I, 211. — 1g, 16. M. IV, 229.— 17, 18. Y. I, 209. .

XCII, 1. PIOUS GIFTS. 271

8. (He gladdens) the manes with the water
(trickling down from their leaves) when it rains.

g. A maker of dikes attains heaven.

10. A builder of temples enters the dwelling-
place of that deity to whom he has erected a
temple.

11. He who causes (a temple erected by another)
to be whitewashed acquires brilliant fame.

12. He who causes (such a temple) to be painted
with (a different) colour (such as blue, yellow, and
others) attains the world of the Gandharvas.

13. By giving flowers he becomes fortunate.

14. By giving ointments he acquires renown.

15. By giving a lamp he obtains an excellent eye-
sight and exquisite happiness.

16. By giving food he obtains strength.

17. By removing the remains of an offering to
a deity he obtains the same reward as for giving a
cow. .

18. The same reward is also obtained by scour-
ing a temple, by smearing it (with cow-dung and
the like), by removing the leavings of the food of a
Brahmaza, by washing his feet, and by nursing him
when sick.

19. He who consecrates anew a well, or a park,
or a pool, or a temple (when they have been soiled)
obtains the same reward as he who first made
them.

XCII.

1. Protecting (one attacked by robbers, or by
tigers, or otherwise in danger) is more meritorious
than any (other) gift.

XCII. 1, 2. M. IV, 232; Y.I, 211. — 3. M. IV, 230.—5. M.

272 VISHNU. XCII, 2.

2. By doing so he obtains that place of abode
(after death) which he desires himself.

3. By giving land he obtains the same (heavenly
reward).

4. By giving land to the extent of a bull’s hide
only he is purified from every sin.

5. By giving a cow he attains heaven.

6. A giver of ten milch cows (obtains) the man-
sion of cows (after death).

7. A giver of a hundred milch cows enters the
mansions of Brahman (after death).

8. He who gives (a milch cow) with gilt horns,
with hoofs covered with silver, with a tail wound
with a string of pearls, with a milk-pail of white
copper, and with a cover of cloth, shall reside in
heaven for as many years as the cow has hairs on
her body ;

9. Particularly, if it is a brown cow.

10. He who has given a tamed bull is (equal in
virtue to) a giver of ten milch cows.

IV, 231; Y. I, 208. — 8, 9. Y. I, 204, 205. — το. Y.I, 210. —
10-12. M. IV, 231.— 12, 13. Y. I, 210. — 13, 14. M. IV, 230.
—19, 20, M. IV, 232; Y.I1, 211. — 21-23. M. IV, 229, 232. —
21. Y. I, 210.— 27. M. IV, 232; Y. I, 211. — 28-32. Y. I,
ar1.— 31. M. IV, 230.

4. Nand. defines ‘a bull’s hide’ as a measure of surface 300
Hastas (see X, 2, note) long by ten Hastas broad. See, however,
V, 183.

8. According to a Smriti quoted by Nand., the gold upon the
horns of the cow shall weigh ten Suvarzas, the silver on her hoofs
ten Palas, the white copper of which the milk-pail is made fifty
Palas, and she shall have copper on her back, which must also
weigh fifty Palas.

9. ‘The meaning is, that a brown cow sends even his ancestors
as far as'the seventh degree to heaven, as Yagiiavalkya (I, 205)
says.’ (Nand.)

XCIE, 27. PIOUS GIFTS. 273

11. The giver of a horse attains the mansion of
Sarya (the sun-god).

12. The giver of a garment (attains) the mansion
of Kandra (the god of the moon).

13. By giving gold (he attains) the mansion of
Agni (the god of fire).

14. By giving silver (ripya, he obtains) beauty
{rQipa). .

15. By giving dishes (pAtra) made of (gold or
silver or other) metal he renders himself worthy
(patra) to obtain everything he may desire.

16. By giving clarified butter, honey, or oil (he
acquires) freedom from disease;

17. The same by giving (boiled or otherwise
dressed) drugs.

18. By giving salt (lavaza, he obtains) personal
charms (lA4vavya).

19. By giving grain (produced in the rainy sea-
son, such as Sy4m4ka grain, he acquires) satiation ;

20. The same (effect is obtained) by giving grain
(produced in winter or spring, such as wild turmeric
or wheat).

21. A giver of food (obtains) all the rewards
(enumerated above).

22. By giving grain (of any of the kinds not
mentioned before, such as Kulattha or Kodrava
grain, he obtains) good fortune.

23. A giver of sesamum (obtains) such offspring
as he desires.

24. A giver of fuel (obtains) an excellent diges-
tive power;

25. And he obtains victory in every fight.

26. By giving a seat (he obtains) high rank.

27. By giving a bed (of the kind declared above,

[7] T

274 VISHNU. ΧΟΙ͂Ι, 28.

XC, 7, he procures) a wife (possessed of the qualities
mentioned above).

28. By giving a pair of shoes (he obtains) a
carriage yoked with mules.

29. By giving an umbrella (he attains) heaven.

30. By giving a fan or a chowrie (he obtains)
prosperity in travelling.

31. By giving a house (he receives) the post of
governor of a town.

32. Whatever a man is most fond of in this
world (himself) and what his family like best, all
that he must bestow upon a virtuous (Brahmazma),
if he wishes it to become imperishable.

XCIII.

1. What is given to another than a Brahmaza
‘produces the same fruit in the world to come.

2. (What is given) to one who calls himself a
Brahmaza (because he was born and initiated as
such, but who does not perform his daily duties)
produces twice the same fruit.

3. (What is given) to one who has studied the
main portions of the Veda produces ἃ thousand
times the same fruit.

XCIII. 1-4. M. VI, 85 ; Gaut.V, 20.—7. M.IV, 192. — 8. M.
IV, 195.— 9-13. M. IV, 196-200.

x. ‘The term abrahmaza (one not a Braéhmaza) refers to Ksha-
triyas and the like.’ Kullfka on M.VII, 85. Dr. Bithler’s render-
ing of Gautama V, 20 agrees with this interpretation. Nand., on
the other hand, refers the term abrahmaza to six kinds of Bréh-
mavas enumerated by Satatapa, who have infringed the rule of
their caste by taking their substance from a king, or by selling or
buying forbidden articles, or by sacrificing for a multitude of per-
sons, &c. The term ‘the same fruit’ means that a person shall
receive in a future world what he has given in this. (Nand.)

XCIII, 12. PIOUS GIFTS. 275

4. (What is given) to one who has mastered the
whole Veda, produces infinite fruit. i

5. A domestic priest may claim gifts from his.
own employer (but from no one else).

6. And so may a sister, a daughter and sons-in-
law (or other connections claim gifts from their:
brother, father, &c., but not from a stranger).

7. One who knows his duty must not give even
water to a twice-born man who acts like a cat, or to
a Brahmaza who acts like a crane, or to one who
has not studied the Veda.

8. One who constantly hoists the flag of religion,
and who is avaricious, crafty, deceitful, pitiless, and
a calumniator of everybody, such a man is said to
act like a cat.

9. One who hangs his head, who is bent upon
injuring others and upon his own gain, artful, and
falsely demure, such a man is said to act like a
crane. Se

10. Those who act like cranes in this world, and
those who act like cats, fall into (the hell called)
Andhatémisra! on account of their wickedness.

11. Ifaman has committed an offence and does
penance for it, he must not do so under pretext of
performing an act of piety, covering his crime under
a (fictitious) vow, and upbenwe on women and
Sddras.

12. A Brahmaza who acts thus, is despised in
the next life and in this by those who know the
Veda, and the penance performed by him under
such false pretence goes to the (demons ee)
Rakshasas.

το. *See XLIII, 3.
T 2

276 VISHNU. XCII, 13.

13. One who gains his subsistence by wearing (a
lock on the crown of the head or other) distin-
guishing marks of a caste or religious order, to
which he does not belong, takes upon himself the
(consequences of the) sins committed by those who
have a right to those marks, and enters in a future
birth the womb of an animal.

14. He must not give (to a panegyrist) from
vain-glory, or from fear, or to a friend (from whom
he hopes to obtain benefit), nor (must he bestow
gifts), with a view to acquire religious merit, upon
dancers or singers: that is a fixed rule.

XCIV.

1. A householder, when he sees his skin has
become wrinkled and his hair turned grey, must go
to live in a forest.

2. Or (he must do so) when he sees the son of
his son.

3. Let him (before going into the forest) entrust
the care of his wife to his sons, or let her accom-
pany him.

4. Let him keep the sacred fires in his new abode
as before.

5. He must not omit to perform the five sacri-

_XCIV. 1, 2. M.VI, 2.— 3, 4. M. VI, 3, 4; ¥. II, 45; Apast.
II, 9, 22, 8, 9. —5. M.VI, 5, 16; Y. III, 46; Gaut. III, 29. ---
6. M. VI, 8; Y. III, 48. — 7. M. VI, 26; Y. III, 45; Apast. II,
9, 21, 19. — 8. M. VI, 6; Apast. II, 9, 22, 1; Gaut. VI, 34.—
9, το. M. VI, 6; Y. HI, 46, 48.— 9,12. Gaut. III, 34, 35. — 18.
M. VI,18; Y. IJ, 47. —12. M.VI, 15; ¥. Ill, 47; Apast. II, 9,
22, 24.—13. M.VI, 28; Y. III, 55. ‘The duties of a house- ὁ
holder having been declared, he now goes on to expound the
duties of an hermit.’ (Nand.)

5. See LIX, 20 seq.

ΧΟΥ͂, 2. HERMIT. 277

fices, but (he must perform them) with (fruits, herbs,
or roots) growing wild.

6. He must not relinquish the private recitation
of the Veda. '

7. He must preserve his chastity.

8. He must wear a dress made of skins or bark. -

9. He must suffer the hairs of his head, of his
beard, and of his body, and his nails to grow.

io. He must bathe at morning, noon, and
evening.

11. He must either collect provisions, after the
manner of the pigeon, for a month, or he must
collect them for a year.

12. He who has collected provisions for a year,
must throw away what he has collected on the day
of full moon in the month Asvina.

13. Or an hermit may bring food from a village,
placing it in a dish made of leaves, or in a single
leaf, or in his hand, or in a potsherd, and eat eight
mouthfuls of it.

XCV.

1. An hermit must dry up his frame by the
practice of austerities,
’ 2, In summer he must expose himself to five
fires.

6. The use of the particle 4a implies, according to Nahd., that
the practice of distributing gifts should likewise be continued.

11. The particle va here refers, according to Nand., to a third
alternative mentioned by Manu (VI, 18), that he should gather
provisions sufficient for six months.

XCV. 1. M. VI, 24.— 2-4. M. VI, 23; Y. ΠῚ, 52.—5, 6. M.
VI, 19; Y. Ill, 50.— 7-11. M.VI, 5, 21; Y. Ill, 46; Apast. II,
Ὁ, 22, 2; Gaut. III, 26. — 12, 13. M. VI, 20; Y. III, 50.— 14, 15.
M. VI, 17; Y. III, 49. — τό, 17. M. XI, 235, 239.

278 VISHNU. XCV, 3.

4, During the season of the rains he must sleep
in the open air.

4. In winter he must wear wet clothes.

5. He must eat at night.

6. He may eat after having fasted entirely for
one day, or for two days, or for three days.

7. He may eat flowers. 8. He may eat fruits.

9. He may eat vegetables.

to. He may eat leaves. 11. He may eat
roots.

12, Or he may eat boiled barley once at the
close of a half-month.

13. Or he may eat according to the rules of the
KaAndrayana.

14. He shall break his food with stones.

15. Or he shall use his teeth as a pestle.

16. This whole world of deities and of men has
devotion for its root, devotion for its middle, de-
votion for its end, and is supported by devotion.

17. What is hard to follow, hard to reach, re-
mote, or hard to do, all that may be accomplished
by devotion; since there is nothing that may not be
effected by devotion.

6. Nand. considers the particle νᾷ to refer to the precept of
Yagtiavalkya (III, 50), that the fast may also extend over a half-
month or an entire month.

13. The particle va, according to Nand., implies that he may
also perform Krikkhras, as ordained by YA4gfiavalkya (III, 50).
Regarding the Kandrayana, see XLVII.

17. 'Dusfara has been translated according to the usual
acceptation of this term. Nand. interprets it by ‘hard to
understand.” This proverb is also found Subhashitarzava 109,
Vriddhakanakya’s Proverbs XVII, 3. See Bohtlingk, Ind. Sprtiche,
5265.

XCVI, 9. ASCETIC. 279

; XCVI.

1. After having passed through the first three
orders and annihilated passion, he must offer an
oblation to Pragdpati, in which he bestows all his
wealth (upon priests) as fee for the performance of
the sacrifice, and enter the order of ascetics.

2. Having reposited the fires in his own mind,
he must enter the village, in order to collect alms,
(but never for any other purpose).

3. He must beg food at seven houses.

4. If he does not get food (at one house), he
must not grieve.

5. He must not beg of another ascetic.

6. When the servants have had their meal, when
the dishes have been removed, let him beg food
(consisting of the leavings).

7. (He must receive the food) in an earthen
vessel, or in a wooden bowl, or in a vessel made
of the bottle-gourd.

8. He must cleanse those vessels with water.

9. He must shun food obtained by humble salu-
tation.

XCVI. 1. M.VI, 38; Y. ITI, 56. — 2. M.VI, 38, 43; Y. III, 56,
58. — 4. M.VI, 57.— 6. M. VI, 86; Y. III, 59; Gaut. III, 15. —
7, 8. M. VI, 54, 53; Y. III, 60.—g9. M. VI, 58.— 11. M. VI, 44.
— 12. Gaut. III, 21. — 13. Gaut. III, 18. --- 14-17. M. VI, 46. —
18. M.VI, 45.— το, 20. M.VI, 47. — 23. Y. IU, 53 ; Mahabharata
I, 4605. — 24. M. VI, 49; Y. III, 201.— 25-42. M. VI, 61-64 ;
Y. ΠῚ, 63, 64.— 43. Y. III, 72. — 45-50. M. VI, 76, 77.— 51,
54-79. Y. III, 70, 84-90.— 80-88. Y. III, 100-104. — 89, 91. Y.
III, 93-95. — 92. Y. III, 96-99. — 93-95. Y. ITI, 91, 92. — 96.
Y. III, 179. — 97. M. ΧΙ], 12; Y. III, 178.— 97, 98. Bhagavad-
git XIII,1, 2. This chapter treats of ascetics. (Nand.)

4. ‘This implies that he must not rejoice if he does get it, as
Manu (VI, 57) says.’ (Nand.) c 7

280 VISHNU. XCVI, ro:

10. He must live in an empty house.

11. Or (he must) live at the root of a tree.

12. He must not stay for more than one night
in one village (except during the rainy season).

13. His only dress must be a small piece of cloth
worn over the privities.

14. He must set down his feet purified by looking
down.

15. He must drink water purified (by straining
it) with a cloth.

16. He must utter speeches purified by truth.

17. He must perform acts purified by his mind.

18. He must neither wish for death nor for (a
long) life.

19. He must bear abuse patiently.

20. He must treat no one with contempt.

21. He must not pronounce a benediction.

22. He must not salute any one reverentially.

το. ‘Empty’ means ‘inhabited by no one else,’ and implies that
the house in question should be situated in a dark place, difficult of
access. (Nand.)

11. ‘The article va implies that he must live there alone.
(Nand.)

14, 15. Nand. assigns as the reason of both these rules, ‘lest he
should not kill some insect.’ Kullaka (on M. VI, 46) gives the
same reason for the second rule, but the looking down, according
to him, is ordained in order that he may not accidentally tread
upon a hair or other impure substance.

17. The sense of this Sfitra is, that in doubtful cases he must
act as his mind prompts him to do. (Nand.)

21. ‘The meaning is, that he must not utter a benediction when
he has been reverentially saluted by any one. He must confine
himself to saying, “Ὁ Narayana.” Others explain, that he must
not utter a benediction in begging food.’ (Nand.)

22. ‘The sense is, that he must not salute any one reverentially
who has reverentially saluted him, nor return his greeting other-

XCVI, 30. ASCETIC. 281

23. Should one man chop his one arm with an
axe, and another sprinkle his other arm with sandal,
he must neither curse the one in his mind, nor bless
the other.

24. He must constantly be intent upon stopping
his breath, upon retention of the image formed in
his mind, and upon meditation.

25. He must reflect upon the transitoriness of
the passage through mundane existence ;

26. And upon the impure nature of the body ;

27. And upon the destruction of beauty by old
age ;

28. And upon the pain arising from diseases
bodily, mental, or due to an excess (of the bile, &c.)

29. And upon (the pain arising from) the (five)
naturally inherent (affections).

30. On his having to dwell in an embryo, covered
with everlasting darkness ;

wise than by saying, “Ο Narayama.” Others explain, that he must
not make an obeisance in begging food.’ (Nand.)

24. Nand. quotes a passage of the YogasAstra, which states that
one Dharav4 =three Pranfy4mas (stoppings or regulations of the
breath). A passage of the Garuda-puraza (quoted in the Peters-
burg Dictionary) states that one Dharaw4=sixteen Prandy4mas.
Ihave taken the term dh4rava in its ordinary acceptation of‘ reten-
tion of an idea’ (cf. Wilson, Vishzu-purdza V, 237) with regard
to an analogous passage of Yagfiavalkya (III, 201), which is also
quoted by Nand.

28. According to Nand., the particle 4a is used to include
other diseases, love, anxiety or wrath, caused by enemies, and
other mental pangs.

29. They are, ignorance, egotism, love, wrath, and dread of
temporal suffering (Nand., according to Pataiigali). The particle
ka, according to Nand., is used in order to imply meditation upon
the thousand births Shieh man has to pass tarpugh, as stated by
Y4gtiavalkya (III, 64).

282 VISHNU. XCVI, 31.

31. And on (his having to dwell) between urine
and feces ;

32. On his having to suffer, (as an embryo,) pain
from the cold and hot (food and drink, which his
mother happens to have taken) ;

33. On the dreadful pain which he has to suffer,
at the time of his birth, while the embryo is coming
forth from the narrowness of the womb;

34. On his ignorance and his dependency upon
his (parents and other) Gurus in childhood ;

35- On the manifold anxieties arising from the
study of the Veda (and from the other obligations
of a student);

36. And (on the anxieties arising) in youth from
not obtaining the objects of pleasure, and upon
the abode in hell (ordained as punishment) for
enjoying them, after they have been obtained un-
lawfully ;

37. On the union with those whom we hate, and
the separation from those whom we love;

38. On the fearful agonies of hell ;

39. And (on the agonies) that have to be suffered
in the passage of the soul through the bodies of
animals (and of plants).

40. (And let him reflect thus that) there is no
pleasure to be met with in this never-ceasing pas-
sage of the soul through mundane existence ;

41. (And that) even what is called pleasure, on
account of the absence of pain, is of a transient
nature ;

42. (And that) he who is unable to enjoy such
pleasures (from sickness or some such cause), or
who is unable to procure them (from poverty),
suffers severe pangs.

XCVI, 87. ASCETIC. 283

43. He must recognise this human frame to
consist of seven elements.

44. Those elements are, adeps, blood, flesh,
serum of flesh, bone, marrow, and semen.

45. It is covered with skin.

46. And it has a nasty smell.

47. It is the receptacle of (the above-named)
impure substances (adeps and the rest).

48. Though surrounded by a hundred pleasures,
it is subject to change.

49. Though carefully supported (by elixirs and
the like), it is subject to destruction.

50. It is the stay of carnal desire, wrath, greed,
folly, pride, and selfishness.

51. It consists of earth, water, fire, air, and ether.

52. It is provided with bone, tubular vessels
(carrying bile and phlegm through the body), tubes
(conducting the vital airs), and sinews.

53. It is endowed with the quality of ragas
(passion).

54. It is covered with six skins.

55. It is kept together by three hundred and
sixty bones.

56. They are distributed (as follows) : ;

57. The teeth together with their receptacles are
sixty-four in number.

46. The particle 4a, according to Nand., refers to the fact that
the human body is defiled by the touch of impure objects.

48. ‘The meaning is that, though food and drink and other
sensual enjoyments abound, they may cause pain as well as pleasure
by producing phlegm, &c.’ (Nand.)

51. ‘Earth, i.e. the flesh and bone, &c.; ‘ water,’ i.e. the blood;
‘ fire, i.e. the digestive faculty, the eyesight, &c.; ‘air,’ i.e. the five
vital airs; ‘ether,’ i.e. the space enclosed by the airs, in the mouth,
in the belly, &c. (Nand.)

284 VISHNU. XCVI, 58.

58. There are twenty nails.

59. There are as many bones to the hands and
feet (one at the root of each finger and toe).

60. There are sixty joints to the fingers and toes.

61. There are two (bones) to the two heels.

62. There are four to the ancles.

63. There are four to the elbows.

64. There are two to the shanks. -

65. There are two to the knees and two to the
cheeks.

66. (There are two) to the thighs and (two) to
the shoulders.

67. (There are two) to the lower part of the
temples, (two) to the palate, and (two) to the hips.

68. There is one bone to the organs of genera-
tion.

69. The backbone consists of forty-five (bones).

70. The neck consists of fifteen (bones).

71. The collar-bone consists of one (bone on each
side).

72. The jaw likewise.

73. There are two (bones) at its root.

74. There are two (bones) to the forehead, (two)
to the eyes, and (two) to the cheeks.

75. The nose has one bone, the nose-bone.

76. The ribs together with the joints called ‘ar-
buda,’ and with the joints called ‘ sthanaka,’ consist
of seventy-two (bones).

77. The breast contains seventeen bones.

76. ‘There are thirteen ribs to each flank, which makes in all
twenty-six ribs. There are twenty joints to them in the breast,
called ‘‘arbuda,” and twenty-six joints in the back, called “ stha-
naka,” which makes a total of seventy-two bones.’ (Nand.)

XCVI, 91. ASCETIC, 285

78. There are two temporal bones.

79. The head has four skull-bones. ‘Thus (the
bones have been enumerated).

80. There are in this human frame seven hun-
dred tubular vessels (carrying bile and phlegm
through the body, or arteries).

81. Of sinews, there are nine hundred.

82. Of tubes (conducting the vital airs, or nerves),
there are two hundred.

83. Of muscles, there are five hundred.

84. Of tubular vessels (or arteries), the branches
of the smaller tubular vessels, there are twenty-nine
Lakshas (two millions nine hundred thousand) and
nine hundred and fifty-six."

85. Of hair-holes, of the hair of the beard and of
the head, there are three hundred thousand.

86. Of sensitive parts of the body, there are one
hundred and seven.

87. Of joints, there are two hundred.

88. Of (atoms of) hairs (of the body), there are
fifty-four Ko/is (or five hundred and forty millions)
and sixty-seven Lakshas (making in all five hun-
dred and forty-six millions and seven hundred
thousand).

89. The navel, the principle of vital action (which
dwells in the heart), the anus, semen, blood, the
temples, the head, the throat, and the heart are the
seats of the vital airs.

90. The two arms, the two legs, the belly, and
the head are the six limbs.

g1. Adeps, marrow, the left lung, the navel, the
right lung, the liver, the spleen, the small cavity of
the heart, the kidneys, the bladder, the rectum, the
stomach, the heart, the large cavity (intestine), the

286 VISHNU. XCVI, 92.

anus, the belly, and the two bowels in it (are the
inner parts of the body).

92. The pupils of the eye, the eyelashes?, the
outer parts of the ears, the ears themselves, the
tragus of each ear, the cheeks, the eyebrows, the
temples, the gums, the lips, the cavities of the loins,
the two groins, the scrotum, the two kidneys and
breasts of females, which are composed of phlegm,
the uvula, the hindparts, the arms, the shanks, the
thighs, the fleshy parts of the shanks and thighs,
the palate, the two bones (or muscles) at the upper
end of the bladder, the chin, the soft palate, and?
the nape of the neck: these are the ‘places’ (of
vital energy) in the body.

93. Sound, tangibility, form or colour, savour,
and odour are the (five) objects of sense.

94. Nose, eye, skin, tongue, and ear are the
(five) organs of perception.

95. Hands, feet, anus, parts of generation, and
tongue are the (five) organs of action.

96. Mind, intellect, the individual Self, and the
indiscrete! are ‘that which exceeds the senses.’

97. This human frame, O Earth, is called ‘field.’
He who knows (how to enter and how to leave)
it is denominated, by those conversant with the

92. } Others interpret akshik(i/e, ‘the eyelashes,’ by ‘the joints
between the eyes and the nose.’ (Nand.) See also Béhtlingk’s
new Dictionary. —* The use of the particle 4a implies, according
to Nand., that the feet, hands, and other limbs mentioned in an
analogous passage of Yagfiavalkya (III, 99) have also to be
included in this enumeration.

96. * Nand. ἰπίογρτείϑ avyaktam, ‘the indiscrete,’ by pradhanam,
‘the chief one.’ Both terms are in the Sankhya system of philo-
sophy synonyms of prakrti, ‘that which evolves or preducss
everything else.’

XCVII, r. MEDITATION ON VISHNU. 287

subject, ‘the knower of the field’ (i.e. Self or
Soul).

98. Know me, O illustrious one, to be the Self of
all fields (whether born from the womb, or arisen
from an egg, or from sweat, or from a germ or
shoot). Those striving after final emancipation
must constantly seek to understand the ‘field’ and
to obtain a know-edge of the knower of the field.

XCVII.

Sitting with the feet stretched out and crossed
so as to touch the thighs, with the right hand
(stretched out and) resting upon the left, with the
tongue fixed in the palate, and without bringing
the one row of teeth in contact with the other, with
the eyes directed to the tip of the nose, and without
glancing at any of the (four) quarters of the sky,
free from fear, and with composure, let him medi-
tate upon (Purusha), who is separate from the
twenty-four entities,

— ee

XCVIIL. 1. Y. III, 198-200. — ο. Y. III, 111, 201. This chapter
treats of the means for obtaining that knowledge of the Atman or
Self, which has been declared at the end of the last chapter to be
ως road to final emancipation. (Nand.)

‘ The twenty-four (it should be twenty-five) entities are stated
in ihe Sankhya to consist of the root-principle (m@laprakr‘ti), the
seven productions evolved from it (vikrztayaA), the sixteen produc-
tions evolved from these, and Purusha (the soul), who is neither
producer nor produced. (1) The “ root-principle” is composed of .
the three qualities in equipoise: sattva, ragas, and tamas (the most
accurate rendering of these terms is perhaps that proposed by Elliot,
“ pure unimpassioned virtue,” “passion,” and “ depravity inclining to
evil.” See Fitz-Edward Hall, Preface to Sankhyapravafanabhashya,
p. 44). (2) The “ great entity ” (Mahat) is the cause of apprehen-
sion. (3) The “self-consciousness ” (ahamk4ra) is the cause of refer-

288 VISHNU. XCVII, 2.

2. He who is eternal, beyond the cognisance of
the senses, destitute of qualities, not concerned with
sound, tangibility, form, savour, or odour, knowing
everything, of immense size,

3. He who pervades everything, and who is
devoid of form,

4. Whose hands and feet are everywhere, whose
eyes, head, and face are everywhere, and who is
able to apprehend everything with all the senses.

5. Thus let him meditate.

6. If he remains absorbed in such meditation
for a year, he obtains the accomplishment of Yoga
(concentration of the thought and union with the
Supreme).

7. If he is unable to fix his mind upon the being

ring all objects to self. (4-8) The “subtile elementary particles” (tan-
mftras) are identical with sound, tangibility, form, taste, and odour.
(9-19) The eleven senses (i.e. the crgans of perception and action
enumerated in CXVI, 94, 95, and manas, “the mind”), and
(20-24) the five “grosser elements” (ether, air, fire, water, and
earth) are productions (from the former entities). Purusha, who
is neither producer nor produced, is the twenty-fifth entity.’
(Nand. )

2, 3. According to Nand., all the properties of Purusha men-
tioned in this Sfitra are such as distinguish him from the rest of
the entities, the first two distinguishing him from ‘ self-conscious-
ness’ (ahamk@ra), the voidness of quality distinguishing him from
the ‘root-principle’ (mflaprakr7ti), which is composed of three
qualities, &c.

4. The properties of Pfrusha here mentioned are faculties
only, so that there is no contradiction to the ‘voidness of form’
and the other properties enumerated in the preceding Sftras.
(Nand.)

6. The external signs of the accomplishment of Yoga, as stated
by YAgiiavalkya (III, 202 seq.), are, the faculty of entering another
body and of creating anything at will, and other miraculous powers
and qualities. (Nand.)

XCVII, 12. MEDITATION ON VISHNU. 289

destitute of form, he must meditate successively on
earth, water, fire, air, ether, mind, intellect, self 2,
the indiscrete *, and Purusha*: having fully appre-
hended one, he must dismiss it from his thoughts
and fix his mind upon the next one in order.

8. In this way let him arrive at meditation upon
Purusha.

9. If unable to follow this method also, he must
meditate on Purusha! shining like a lamp in his
heart, as in a lotus turned upside down.

1o. If he cannot do that either, he must meditate
upon Bhagavat Vasudeva (Vishzu), who is adorned
with a diadem, with ear-rings, and with bracelets,
who has the (mystic mark) Srivatsa and a garland
of wood-flowers on his breast, whose aspect is
pleasing, who has four arms, who holds the shell,
the discus, the mace, and the lotus-flower, and
whose feet are supported (and worshipped) by the
earth.

11. Whatever he meditates upon, that is obtained
by a man (in a future existence): such is the
mysterious power of meditation.

12. Therefore must he dismiss everything perish-

4. 1 The term nirakara, ‘the being destitute of form,’ evidently
refers to Purusha here (cf. Sfitra 3), though Nand. interprets it as
an epithet of ‘Brahman.’ — ? ‘Intellect’ (buddhi) and ‘self’ (4tman),
according to Nand., mean ‘the great entity’ (mahat) and ‘self-
consciousness’ (ahamk4ra), cf. note on Sftra 1. — ὃ ‘The indiscrete’
(avyaktam) means ‘the chief one’ (pradhanam), i.e. the Sankhya
‘root-principle’ (see XCVI, 96). — * Nand. takes Purusha in this
Sfitra and in 13. 15 to mean ‘the twenty-sixth entity ;’ but it appears
clearly from Sfitra 1, as from 16 also, that the Vishzu-sitra, like
the Sankhya system, assumes twenty-five entities only, not twenty-
six, like Yama, upon whose authority Nand.’s statement is based.

9. ' Nand. interprets the term Purusha here by 4tman, ‘ self.’

[1] υ

290 VISHNU. XCVII, 13.

able from his thoughts and meditate upon what is
imperishable only.

13. There is nothing imperishable except Pu-
rusha.

14. Having become united with him (through
constant meditation), he obtains final liberation.

15. Because the great lord pervades the whole
universe (pura), as he is lying there (sete), therefore
is he denominated Puru-sha by those who reflect
upon the real nature (of the Supreme Spirit). :

16. In the first part and the latter part of the
night must a man bent on contemplation constantly
and with fixed attention meditate upon Purusha
Vishzu, who is destitute of (the three) qualities
(sattva, ragas, and tamas') and the twenty-fifth
entity.

17. He (or it) is composed of the entities, be-
yond the cognisance of the senses, distinct from all
the (other) entities, free from attachment (to the
producer, &c.), supporting everything, devoid of
qualities and yet enjoying (or witnessing the effect
of) qualities.

18. It exists without and within created beings
(as being enjoyed and as enjoyer), and in the shape
both of immovable things (such as trees or stones)
and of movable things (such as water or fire); it is
undistinguishable on account of its subtlety; it is out
of reach (imperceptible), and yet is found in the heart.

16. 1 See Sfitra 1, note.

17. Thus according to the reading asaktam, which is mentioned
and explained as a var. lect. by Nand. He himself reads asaktam,
‘independent of Sakti, power, i.e. the producer, the power of
creation (prakrvti), or illusion (may4).’ Maya and prakrzti are
occasionally used as synonymous terms in the Sankhya.

XCVITI, 2. CONCLUSION. 201

19. It is not distinct from creation, and yet
distinct from it in outward appearance; it anni-
hilates and produces by turns (the world), which
consists of everything that has been, that will be,
and that is.

20. It is termed the light of the sidereal bodies
and the enemy of darkness (ignorance), it is know-
ledge, it should be known, it may be understood (by
meditation), it dwells in every man’s heart.

21. Thus the ‘field, knowledge (or meditation),
and what should be known? have been concisely de-
clared ; that faithful adherent of mine who makes
himself acquainted therewith, becomes united to me
in spirit.

XCVIIL.

1. When Vishzu had finished his speech}, the
goddess of the earth inclined her knees and her
head before him and said:

2. ‘O Bhagavat! Four (out of the five) grosser
elements! are receiving their support from thee, and
are constantly about thee: the ether, in the form of
the shell; the air, in the form of the discus; the
fire, in the form of the mace; and the water, in the
form of the lotus. Now I also desire to attend
upon thee, in my own shape, as the ground which
Bhagavat’s feet tread upon.’

21. 1 The ‘field’ has been discussed in XCVI, 43-97, ‘know-
ledge’ in XCVII, 1, and ‘ what should be known’ in XCVII, 2-20.
(Nand.)

XCVIII. 1. ! Vishnu’s speech is contained in Chapters II-XCVII.
(Nand.)

2.1 The fifth grosser element is the earth, See XCVII, 1,
note.

U 2

202 VISHNU. XCVIII, 3.

3. Having been addressed thus by the goddess
of the earth, Bhagavat answered, ‘So be it.’

4. And the goddess of the earth, her desire
having been gratified, did as she had said.

5. And she praised the god of the gods (as
follows) :

6. ‘Om. Adoration be to thee.

7. ‘Thou art the god of the gods.

8. ‘Thou art Vasudeva.

9. ‘Thou art the creator.

10. ‘Thou art the god (who creates, preserves,
and destroys) at will.

11. ‘Thou art the gratifier of human desires.

12. ‘ Thou art the guardian of the earth.

13. ‘There is neither beginning, nor middle, nor
end in thee.

14. ‘ Thou art the lord (protector) of creatures.

15. ‘Thou art the strong lord of creatures.

16. ‘ Thou art the exalted lord of creatures.

17. ‘ Thou art the lord of strength.

18. ‘Thou art the lord of holy speech.

19. ‘ Thou art the lord (creator and preserver) of
the world.

20. ‘ Thou art the lord of heaven.

21. ‘Thou art the lord of woods (who makes the
trees grow).

το. ‘Or Kamadeva means the god (or brilliant one) who is
sought by those striving for religious merit, gain, love, or final
liberation.’ (Nand.) The same interpretation is given by Sankara
in his Commentary on the Vishvu-sahasrandma. The ordinary
meaning of Kamadeva is ‘the god of love.’

15, 16, Nand. renders the terms supragapati and mahdpraga-
pati by ‘the protector of those who have a splendid progeny (such
as Kasyapa)’ and ‘the lord of him who has a large progeny
(Brahman).’

XCVIII, 40. CONCLUSION. 293

22. ‘Thou art the lord (producer) of (mother’s)
milk.

23. ‘Thou art the lord of the earth (and causest
it to yield its produce)

24. ‘ Thou art the lord of the waters.

25. ‘Thou art the lord of the (eight) quarters of
the sky.

26. ‘Thou art the lord of (the principle) Mahat.

27. ‘Thou art the lord of the wind.

28. ‘Thou art the lord of happiness.

29. ‘ Thou art Brahman personified.

30. ‘Thou art dear-to Brahmazas.

31. ‘Thou pervadest everything.

32. ‘Thou surpassest all conception.

33. ‘Thou art attainable by knowledge (medita-
tion).

34. ‘Thou art invoked at many (offerings).

35. ‘Thou art praised with many (hymns of the
Veda).

36. ‘Thou likest everything sacred.

37. ‘Thou art fond of Brahman (the Veda).

38. ‘Thou belongest to the (gods called) Brahma-
kayas.

39. ‘ Thy size is immense.

40. ‘ Thou belongest to the Mah4rdgas.

26. See XCVII, 1, note.

28. Lakshmfpati has been translated sicdine to Nand.’s inter-
pretation. It usually denotes the husband of Lakshmf.

3o. Or ‘Brahmamas are dear to thee.’ Both explanations of
the term brahmamapriya are admissible, and mentioned by Nand.
and by Sankara.

40, 41. Nand. interprets the two terms mahfragika and 4atur-
maharagika by ‘he whose series of transmigrations is immense,’
and ‘he whose immense series of transmigrations is fourfold,’ and

294 VISHNU. XCVIII, 41.

41. ‘Thou belongest to the four Mah4ragas.

42. ‘Thou art brilliant.

43. ‘Thou art most brilliant.

44. ‘Thou art the seven (parts of a Saman, or
the seven divisions of the universe).

45. ‘Thou art most blessed.

46. ‘Thou art tone.

47. ‘Thou art Tushita (or “satisfied with the
honours shown to thee by faithful attendants”).

48. ‘Thou art Mahatushita (or “ highly satisfied
even without being worshipped ”).

49. ‘Thou art the tormentor (destroyer of the

world).
50. ‘ Thou art wholly created.
51. ‘ Thou art uncreated.
52. ‘Thou art obsequious (to thy followers).
53. ‘Thou art sacrifice.
54. ‘ Thou art the (recipient of the) great sacrifice.
55. ‘ Thou art connected with sacrifices.
56. ‘Thou art the fit recipient of offerings.
57. ‘ Thou art the consummation of offerings.
58. ‘ Thou art invincible.

he refers the latter epithet to the four parts, of which Purusha is
said to consist. He quotes Rig-veda X, go, 4, where it is said
that Purusha ascended to the sky with three of his constituent
parts, and that the fourth remained in this world. But both terms
cannot be separated etymologically from Maharaga, the name of
a certain class of deities in the Buddhistic system of religion.

44. Thus Nand. Compare I, 56, note.

46. Nand.’s interpretation of the epithet svara, ‘tone’ (or ‘ air
breathed through the nostrils’), as being a compound of the prefix
su and the root 77 in the sense of ‘ acquisition, insight,’ and meaning
‘most wise,’ is inadmissible.

54. This epithet, according to Nand., refers to the sacrifice
mentioned in a text of the VAgasan. Samhita (XIX, 12), which
begins with the words ‘ The gods prepared a sacrifice.’

XCVITI, 78. CONCLUSION. 295

59. ‘Thou art Vaikuz¢ha.

60. ‘Thou art unbounded (both in time and
space).

61. ‘Thou surpassest (the organs of sense, mind,
and intelligence).

62. ‘ Thou art of old.

63. ‘Thou art friendly to the gods.

64. ‘Thou art the protector of living beings.

65. ‘Thou wearest radiant locks of hair.

66. ‘Thou takest thy share of acts of worship.

67. ‘Thou takest thy sacrificial cake.

68. ‘Thou art lord over everything.

69. ‘ Thou art the support of all.

70. ‘Thy ears are pure.

71. ‘ Never ceasing homage is paid to thee.

72. ‘Thou art blazing fire (or “ Thou art shining
with clarified butter offered up to thee’).

73. ‘Thou cuttest (foes) to pieces with thy axe.

74. ‘Thou hast a lotus springing from thy navel.

75. ‘Thou holdest a lotus (in thy hand).

76. ‘Thou wearest a garland of lotus-flowers.

77. ‘Thou art the lord of the senses.

78. ‘ Thou hast one horn.

59. Nand. proposes two interpretations of this epithet:-1. the
producer of M4ya (the power of illusion); 2. the son of Vikuz/hé,
the mother of Vishzu in one of his Avat4ras. Vaikunsha is also
the name of Vishzu’s paradise.

4o. “1.6. “thou hearest the sacred revelation.” Or sugisravah=
“he whose names are pure.”’ (Nand.) The same interpretation
is given by Sankara. See also Mahabharata XII, 13250.

73. ‘ The epithet khamdaparasu refers either to Vishzu’s slaying
the Daityas in the form of Siva, or to his wearing an axe as the
slayer of the Kshatriyas in the form of Parasurama.’ (Nand.) The
latter interpretation is proposed by Sankara also, and khamdaparasu
is a very common epithet of Parasurama.

78. The one horn is meant, by which Vishzu, in his descent as

296 VISHNU. XCVIII, 79-

79. ‘ Thou art the great boar.

80. ‘Thou art the tormentor (of the Asuras, or
of the righteous and the unrighteous).

81. ‘ Thou art eternal.

82. ‘Thou art infinite. 83. Thou art Purusha.
84. Thou art the great (unbounded) Purusha. 85.
Thou art (the sage) Kapila. 86. Thou art the
teacher of the Sankhya. 87. Thy powers are
everywhere. 88. Thou art virtue. 89. Thou art
the giver of virtue. 90. Thy body is virtue (law).
g1. Thou art the giver of both virtue and wealth.
92. Desires are gratified by thee. 93. Thou art
Vishzu. 94. Thou art triumphant everywhere.
95. Thou art capable of bearing (the extremities
of heat and cold and any others). 96. Thou
art Kvzshva. 97. Thou art the lotus-eyed god.
98. Thou art N4rdyaza (the son of Nara). 99. Thou
art the final aim. 100. Thou art the resort of all
beings. 101. Adoration, adoration (be to thee)!’

102. The goddess of the earth, after her desire
had been gratified, and after she had thus praised

a fish, is said to have dragged the ship of Manu behind him.
(Nand.)

49. This epithet refers to Vishwzu’s boar-incarnation. See I,
I seq.

85, 86. See Introduction.

tor. Nand. observes that the divers epithets which are given to
Vishzu in this chapter are precisely equal in number to the ninety-
six chapters, of which the law part of the Vishvu-sfitra is composed.
This coincidence is curious enough, though it is not quite perfect.
For it is by a highly artificial interpretation only that Nand. makes
out Sitra ror to contain an epithet of Vishzu, viz. by interpreting
the two separate words namo nama as a compound, meaning ‘he
who is worshipped by the worshipful, i.e. by Brahman and the
other gods;’ and Sfitra 6 contains no epithet at all.

XCIX, 4. CONCLUSION. 207

(Vishzu) with a cheerful mind, addressed herself to
the goddess (Lakshmi).

XCIX.

1. After having seen Sri (Lakshmi), the goddess
of the earth, highly pleased, questioned (in the fol-
lowing manner) that goddess, who was stroking the
feet of Vishzu, the god of the gods, who was shining
with the splendour of her austerities, and whose face
was radiant like melted gold.

2. ‘O charming lady! Thy hands are as beauti-
ful as the expanded red lotus. Thou art holding
the feet of him whose navel resembles the expanded
red lotus. Thou art constantly residing in an abode
resembling the expanded red lotus. Thy waist has
the colour of the expanded red lotus. |

3. ‘Thy eyes resemble blue lotus-flowers; thy
hue is radiant like gold; thy robe is white; thy body
is adorned with gems; thy face is radiant like the
moon; thou art resplendent like the sun; thy power
is immense; thou art the sovereign (or producer)
of the world.

4. ‘Thou art repose (final liberation), the highest
among the (four) objects of human pursuit; thou art
Lakshm!; thou art a support (in danger); thou art
Sri; thou art indifference (the freedom from all
worldly pursuits and appetites, which is the conse-

“quence of final emancipation); thou art victory;

4. The ‘ four objects of human pursuit’ are, kima, ‘desire’ (and
its gratification), artha, ‘ gain,’ dharma, ‘ religious merit,’ and moksha,
‘final emancipation. The goddess is called Lakshmi, because
she is the aim (lakshyate) of all beings. She is called Sti, because
she serves Purushottama (Vishwu), or because she is the resort of
all. (Nand.)

298 VISHNU. XCIX, 5.

thou art beauty; thou art the splendour (of the sun
and moon personified); thou art renown; thou art
prosperity; thou art wisdom; thou art the power of
expression ; thou art the purifier.

5. ‘Thou art the food of the manes; thou art
forbearance; thou art the earth (or the repository
of wealth); thou art fixity; thou art the basis (or
stability); thou art the source of the benefit derived
from sacrifices; thou art highest prudence; thou
art wide-spread renown; thou art freedom from
envy; thou art the food given to the gods; thou
art mental power ; thou art intelligence.

6. ‘As the first of the gods (Vishzu) pervades
the whole aggregate of the three worlds (sky, atmo-
sphere, and earth), even so doest thou, O black-eyed
bestower of gifts. Yet I inquire for the dwelling, in
which thy superhuman power is residing.’

7. The goddess of the earth having thus spoken
to her, Lakshmi, standing by the side of the chief of
the gods, enunciated the following answer: ‘I am
constantly at the side of the brilliant destroyer of
Madhu, O goddess, who shinest like gold.

8. ‘But learn from me, where I reside (besides),
O support of the world, from the instruction of him,
whom I am constantly reflecting upon in my mind,
and whom the virtuous call the husband of Sri, and
from my own recollection.

g. ‘I reside in the sun, in the moon, and in the
cloudless atmosphere in which the flock of the stars
is spread out. (I reside) in that cloud, from which
the waters of the rain pour down, in that cloud

6. Lakshmi is said to pervade everything, like Vishzu himself,
because she is his Sakti, i.e. his energy or active power personi-
fied as his wife. (Nand.)

XCIX, τό. CONCLUSION. 299

which is adorned with Indra’s bow, and in that
cloud from which the rays of lightning flash forth.

10, ‘(I reside) in bright gold and silver, and in
spotless gems and clothes, O goddess of the earth.
(I reside) in rows of whitewashed palaces and in
temples decorated with the attributes of deities.

It. ‘(I reside) in fresh cow-dung, in a noble ele-
phant in rut, in a horse exulting in his vigour, in
a proud bull, and in a Br&hmaza who studies the
Veda.

12. ‘I reside in a throne, in an Amalaka
(Dhatrt) shrub, in a Bél tree, in an umbrella, in a
shell (trumpet), in a lotus-flower, in blazing fire, and
in a polished sword or mirror.

13. ‘I reside in jars filled with water and in
painted (halls), in which there are chowries and
fans; in splendid golden vessels, and in earth
recently thrown up.

14. ‘(I reside) in milk, butter, fresh grass, honey,

and sour milk; in the body of a married woman, in
the frame of an unmarried damsel, and in the frame
of (images of) gods, of ascetics, and of officiating
priests.

15. ‘(I reside) in an arrow, in one who has
returned (victorious) from battle, and in one who
has fallen on the field of honour and proceeded to
a seat in heaven; in the sound of (repeating) the
Veda, in the flourish of the shell (trumpet), in the
sacrificial exclamations addressed to the gods and to
the manes, and in the sound of musical instruments.

16. ‘(I reside) in the consecration of a king, in
the marriage ceremony, in a sacrifice, in a bride-
groom, in one who has washed his head, in white
flowers, in mountains, in fruits, in (islets in the

300 VISHNU. XCIX, 17.

middle of a river and other) pleasant spots, and in
large streams.

17. ‘(I reside) in lakes filled with water, in (pure)
waters, and in ground covered with fresh grass, in a
wood abounding in lotuses (and fruits), in a new-
born infant, in a suckling, in one exulting in joy, in
a virtuous man, and in one wholly bent upon prac-
tising the law.

18. ‘(I reside) in a man who observes approved
usages, in one who constantly acts up to the sacred
law, in one modestly, and in one splendidly attired,
in one who keeps his organs of sense and his mind
under control, in one free from sin, in one whose
food is pure, and in one who honours his guests.

19. ‘(I reside) in one who is satisfied with his
own wife (and does not covet other men’s wives),
in one bent upon doing his duty, in one eminently
virtuous, in one who refrains from eating too often
(i.e. three or four times a day), in one constantly
adorned with flowers, in one who associates with
such as anoint their limbs with fragrant unguents,
in one who is scented with perfumes (himself), and
in one adorned (with bracelets and ear-rings).

20. ‘(I reside) in one habitually veracious, in
one friendly towards all creatures, in a married
householder, in one forbearing, in one free from
wrath, in one skilled in his own business, and in
one skilled in other men’s business, in one who
never thinks of any but propitious things, and in
one constantly humble.

21. ‘(I reside) in women who wear proper orna-
ments always, who are devoted to their husbands,
whose speeches are kind, who keep up saving habits,
who have sons, who keep their household utensils in

C, 4. CONCLUSION. 301

good order, and who are fond of offering domestic
oblations.

22. ‘(I reside) in women who keep the house
clean (by scouring it, plastering it with cow-dung,
and the like), who keep their organs of sense under
control, who are not quarrelsome, contented, strictly
observing the law, and charitable; and I always
reside in the destroyer of Madhu.

23. ‘I do not remain separated from Purushot-
tama! for a single moment.’

C.

1. Those among the twice-born who will act
according to (the precepts promulgated in) this ex-
cellent law-code, which has been proclaimed by the
god himself, shall obtain a most excellent abode in
heaven.

2. It purifies from sin, it is auspicious, it leads to
heaven, procures long life, knowledge (of the four
objects of human pursuit) and renown, and increases
wealth and prosperity.

3. It must be studied, it must be borne in mind,
it must be recited, it must be listened too, and it
must be constantly repeated at Sraddhas by persons
desirous of prosperity.

[4. This most sublime, mysterious collection of
doctrines has been proclaimed to thee, O goddess
of the earth. In a kindly spirit and for the best of
the world (have I promulgated) this body of eternal

23. 1See I, 51.

C. 2. See XCIX, 4, note.

4. This last clause I consider, for divers reasons, to be an addi-
tion made by a modern copyist. 1. It is not commented upon in

302 VISHNU. C, 4.

laws, which is conducive to happiness, the best
means of purification, destructive of bad dreams,
productive of a great deal of religious merit, and
the source of prosperity. |

Dr. Bithler’s copy of the Vaigayantf. 2. It takes up, without
any purpose, the speech of Vishzu, which had been concluded
in XCVII, 21. 3. Recommendations to study and recite the
laws just promulgated, like those contained in C, 1-3, form the
conclusion of several other Dharmasdstras. 4. The substantive
saubhagyam is used like an adjective. 5. The first part of the
whole passage is a detached hemistich.

GENERAL INDEX.

p. refers to the pages in the Introduction and Notes.

Adoption, xv, 3-273 XXII, 43.

Adultery, v, 40, 41, 192; XXXVII,
9; LIII, 2, 8.

Akshay Baz, p. 256.

Alakanandé river, p. 257 seq.

Allahabad, p. 256; LXXxv, 28.

Ascetic (religious mendicant), p. 14;
V, 115, 132, 1523 VI, 273 VIII,
2; LIX, τό, 273; LX, 26; LXIII,
36; LXXXI, 18: XCIX, 143 duties
of, xcv1; female ascetics, p.
xxiv; XXXVI, 7.

Astrologers, Ill, 75; LXXXII, 7.

Atheism, p. xxx; IX, 315 p. 135;
XXXVII, 313 LIV, 15.

Auspicious objects, p. xxx; LXIII,
29-33.

Baramfila, p. 256 seq.

Barbarians (Mlekkhas), XXIl, 76;
LXVIII, 49; LXXI, 59; LXXXIV.

Bathing, directions for, XXVIII, 5;
LXIVv.

Benares, p. xxxiii; LXxxv, 28.

Betwah river, p. 259.

Body, twelve excretions of the hu-
man, XXII, 81; apertures, XXIII,
513 parts, p. xx; XCVI, 43-95.

Brahmazas, rank, duties, and liveli-
hood of, 11; LXVII, 31; various
privileges of, 111, 26, §8, 63, 72,
73, 76, 963; V, 1-8, 943 IX, 15,
233 XXII, 473 LXVII, 34, &c.;
objects of royal benevolence,
Ill, 79, 81-84; sanctity of, ΧΙΧ,
20-23; various gifts to, XLVI,
8; XLIX, 2; L, 33; LXXXVII,
6, &e. 7

Buddhists, pp. xxi, xxx, 202, 312.

Bulls, set at liberty, v, 150; LXXXVI;
bull’s hide of land, v, 181-183;
XCU, 4; bull-fights, Lxx1, 29.

Caste, the four principal castes, I, 47,
48, 61, 633 IT; Ill, 4; XXXII, 18:
LXXXIV, 4. Diversity of caste
affects the legislation, III, 56-63;
V, 19-26, 35-41, 98-104, &c.;
the legal rate of interest, v1, 2;
the law of evidence, VIII, 15-233
IX, 10-153 the law of inherit-
ance, XVIII, 1-40; the per-
formance of funerals, xIx, 1-4;
the laws regarding impurity,
XXII, 1-4, 10-24, 63-65, 73, 84;
XXIII, 47, 48; the marriage
laws, XXIV, 1-8, 283 XXVI;
XXXII, 5; the sacraments, XXVII,
6-9, 15-263 the classification of
crimes, XXXV, 1; XXXVI, I, 3,
6; XXXVII, 13; XXXVIII,1; XL,
1; the law of penance, L, 6-14;
LI, 50-583 LIV, 2-7, 305 LV, 23
LVII, 15, 16, &c.3; the acquisi-
tion of wealth, 11, 10-15; LVIII,
6-8; the sipping of water, LXII,
9; the reception of guests,
LXVII, 34-41. Mixed castes,
XVI.

Cows, sanctity of, XXIII, 57-61.

Crime, cause of, XX XIII, 1, 2, 6; nine
degrees of, 3-53 XXXIV-XLI;
consequences of, XLIV, I-10;
unnatural crimes, V, 42, 443
XXXVIII, 4, 5; LIII, 3, 4, 7-

Debts, recovery of, VI, 1, 18-26, 403
liability for, 27-39; the ‘three
debts,’ XXXVII, 29.

Dekhan, pp. xxiv, xxx, 257, 258,
259.

Deposits, V, 169-171; XXXVI, 3;
LI, 4.

Documents, p. xxiv; II, 823; V, 9,
10, 1873 VI, 23, 25, 263 VII.

304

Dowry, of a wife, XVII, 18; Ρ. 173;
LVUI, 9.
Dvaraka, p. 258.

Earth, goddess of the, pp. x, xxviii;
visits Kasyapa, I, 19-21, 30-32;
described, 22-29; visits and
questions Vishzu, 33-46, 48-62 ;
is addressed by him, 47, 63-65;
V, 1933 XIX, 24; XXII, 93;
XXII, 463; XLVII, 103; XCVI, 97,
98; converted into an attend-
ant of Vishnu, XCVIII, 1-5;
praises him, 6-101; addresses
Lakshmi, XCVIII, 102-XCIx, 6.

Eating, rules relating to, LXV, 37-
433 LXVIIL.

Evidence, threefold, v1, 23.

Excrements, voiding of, Lx.

Father, v, 120; VI, 33, 353 XV, 43-
473 XVI, 1, 163 XVII, 1-3, 6, 18,
20, 23; XVIII, 43; XIX, 3, 4;
XXI, 12; XXII, 33, 34,86; XXIV,
38; XXX, 44, 45; XXXI, 2-10;
XXXVII, 6; XLVIII, 203 p. 232;
LXXIII, 14, 173 Ρ. 238; LXXV;
LXXXII, 28, 29.

Food, forbidden, LI.

Gambling, V, 134, 1353; VIII, 23
LVIIl, 113 LXXI, 45; LXXVII,
41.

Ganges, p. XXX; XIX, II, 12; XX,
23; XXIII, 61; LXIV, 17; p. 248;
LXXXV, 10; pp. 257, 258.

Gay§, pp. 256, 257, 259; LXXxXV, 67.

Gifts, from kings to Brahmazas, 111,
81-84; to a woman from her
male relatives, xv, 18 ; illicit,
XXXVII, 12; LVII, 2-8, 14, 153
householder to bestow, LIx,
14-18, 26-28; LXVII, 26-46;
various gifts and corresponding
rewards, LXXXVII, LXXXVII,
XC-XCII; persons unworthy to
receive, XCIII, 7-10.

Godavari river, p. 2573 LXXXV, 42.

Grants, royal, p. xxi; III, 82, 83.

Guests, reception of, LXV, 27-46.

Gugarat, p. xxvii.

Gunti river, LXXXV, 43.

Haridvar, LXxxv, 28.
Hells, twenty-one, XLII, 1-22; tor-
ments inflicted in, 23-45.

VISHNU.

Hermit, p.14 5 V, 132; XVII, 15,163
LI, 66; LIX, 27; p.1943 LX,
26; duties of, xcIv, xcv.

Himalayas, 1, 35; XII, 33 pp. 255,
257 (bis), 258; ΟΧΧΧΥ, 65.

Homicide and murder, v, 4, t1,
189-191; XXXV, 1; XXXVI, 1,
2; XXXVII, 13; L, 6-153 LIV,
32; LV, 2.

Householder, p. 143 VI, 383 LI, 66;
LIX, 1,19, 27-30; LX, 263; LXI, 13
Pp. 224, 228; XCIV, 1; XCIX, 20.

Idols, v, 1743 IX, 333 XIV, 2; XXII,
533 XXIII, 343 LXIII, 273 LXv,
1; LXXI, 60; LXXXII, 8; ΧΟ,
20-223 XCIX, 14.

Inauspicious objects, p. xxx; LXIII,
34-38.

Incest, ν, 7; XXXIV, 13 XXXV, 15
XXXVI, 4-73 LI, 1.

Indus river, LXXXV, 50.

Inheritance, sons legitimate and
adopted, Xv, 1-29; exclusion
from participation, 30-39; du-
ties incumbent upon the heirs,
39-47; partition of property,
XVII, 1-3, 233 XVII, 1-413 col-
lateral succession, XVII, 4-17;
succession to females, 18-21;
indivisible property, 22; XVIII,
42-44.

Initiation, XXVII, 15-28; Liv, 26,

Interest, rate of, VI, 2-5, 7, 10-173
on amicable leans, 40; lending
money at, Il, 13; XL, I.

Judges, 111, 73, 741 V, 180, 195; VII,
35 IX, 335 XI, 10.
Jupiter, planet, xLIx, 9.

Kasmfr, pp. xv, 257, 258.

Kattivar, pp. xv, 258.

Kings, principal duties of, 111, 1-3,
44; their capital, officers, and
income, 4-32, 70-75; conduct
in peace and war, 33-69, 85-97 ;
liberality enjoined in, 76-84;
documents attested by, 82: VII,
2, 3; may not give evidence,
vill, 2; inherit unclaimed pro-
perty, XVII, 13; are officially
pure, XXII, 48, 52.

Krishna (Kistna) river, p. 259 (bis).

Kshatriyas, rank, duties, and liveli-
hood of, 11.

GENERAL INDEX.

305

Lakshmi, the consort of Vishnu, 1,
433 P- 293; praise of, ΧΟΙΧ,
1-6; her omnipresence, 7-23.

Law, titles of, p. xxii; four feet of,
LXXXVI, 15.

Manes, oblations to the, see Srad-
dhas.

Marriage, necessity of, xv, 313
XXIV, 38-41; plurality of wives,
XV, 413 XVIII, 1-40; XXIV,
1-43 XXVI, 1-3; intermarriage,
p. xxij; XVI, 2-17; XVIII, I-
40; XXIV, 1-8; intermarriage
forbidden, xxv1, 4-7; ineligible
wives, XXIV, 9-16; eight forms
of, 17-373; XVII, 19, 203 cere-
mony of, XXII, 32, 533 XXIV,
5-8; XXVII, 143; XXXVII, 183
LIV, 16; ΧΟΙΧ, 163 connubial
intercourse, LXIx.

Mind, ΧΧΙΙ, 92; LXXIJ, 1, 2, 6, 7;
XCVI, 96.

Mother, VI, 31, 323 XVI, 2; XVI, 73
XVIII, 343 XXIV, 38; XXXI, 2-10;
XXXIV, 13 XXXVI, 63 XLVII,
20; LXXIV, 13 LXXXII, 29.

Nilgiri hills, LXxxxv, 13.

Oceans, I, 15; LXXXVII, 9.

Ordeals, p. xxiv; VI, 23; general
rules, 1x; ordeal by balance, x ;
ordeal by fire, x1; ordeal by
water, XII; ordeal by poison,
XII1; ordeal by sacred libation,
XIV.

Orders, the four, 1, 47, 633 II, 3;
LIX, 27-293; LX, 265 p. 232.

Outcasts, VIII, 25 XV, 32, 353 XVII,

22; XXII, 56, 57; XXX, 143.

XXXV, 3-53 p. 136 (bis); XLVI,
251 LI,Ir3 LIV, 253 LVI, 3, 4,
14; LXXXI, 17: LXXXU, 15, 23.

Pafig4b, pp. xv, 2 59.

Penances, for perjury, VIII, 16, 17;
LIV, 9; for impurity, xx1I, 9-18,
58-80; for students, XXVIII, 48-
53; XXXII, 9; 11, 43-453 for
the nine principal degrees of
crime, XXXIV-XLII; various
forms of, XLVI-XLVIII; L, 1-5,
15-24, &c.; for homicide and
murder, L, 6-143 LV, 2, 3; for
taking life and cutting plants,

[1]

L, 25-50; for tasting forbid-
den food, Li, 1-58; for theft,
111, 1-14; for illicit intercourse,
Lu; for various offences, LIV;
for secret sins, Lv.
Phalgu river, LXXXV, 22.
Physicians, v, 175-177; LI,
LXXI, 663 LXXXII, 9.
Pledges, v, 181-1843 VI, 2, 5-8.
Pokur (Pushkara), p. 205; LXXXV,
1-35 p. 258.

Possession, V, 184-187.

Priests, 111, 70; XXIV, 20; XXIX, 3»
ω LXXXVI, 17; XcVI, 1; XCIX,

103

propery of minors, ἃς, Ill, 653
separate property of a woman,
XVII, 18; three kinds of, Lv1ul.

Punishment, theory of, 111, 90-96;
V, 193-196; fines, Iv, 143 for
capital crimes, v, 1-18; for
abuse and assault, 19-39, 60-763
for illicit intercourse, 40-47;
for theft, &c., 48-59, 77-90; for
various offences, 91-182; for
unjustly accusing a creditor, ΥἹ,
18.

Purification, of men and animals,
XX; of things, XXIII.

Qualities (in philosophy), ΧΟΥῚ, 53;
p. 287; XCVII, 2, 16,17.

Sacraments, 11, 3; p. 106; XXVII,
I-17, 26.

Sacrifices, regular, LIX, 1-13; five
principal, 20-26; XCIV, 5.
Sacrificial fees, 1, 85 II, 113 XXII, 4,
165 L, 313 LXXILI, 26; LXXIV, 1;

LXXXVI, 173 XC, 43 XCVI, 1.

Sales, laws of, v, 124-130, 164-166,
1743 XXXVI, 143 LI, 123; LIV,
17-223; LVIII, 10.

Satara, p. 259.

Sattee, p. xxix seq.; XX, 39; XXV,
14.

Self-defence, v, 188-190.

Shambar, p. 101; LXXXV, 21.

Sipping water, Lx.

Sleep, rules relating to, Lxx.

Sone river, LXXXV, 33.

Sons, legal position of, v, 120; VI,
32, 35, 365 XV, 28-43; XVI, τό;
XVII, 1-3, 233 XVIII, 1-405
twelve kinds of, Xv, 1-273
merit of having, 44-47.

x

306

Student, p. 145 V, 132; XVII, 12,
165; XXII, 44, 85-875 LI, 43-
45:1 LIX, 27; LX, 26; XCVI, 35;
duties of, XXVIII, XXXI, XXXII;
perpetual, XXV, 17; XXVIII, 46;
study of the Veda, xxx.

Suicides, XXII, 47, 56, 58-60.

Sureties, V, 1215 VI, 41-43.

Surju river, LXXXV, 32.

Sraddhas, Sapindikarana, xX, 333
XXII, 12-233; Ekoddishta, xxu,
1-11; Nandimukha, p. 92; Na-
vasraddha, XLVIN, 21; regular
Sraddhas (Parvana, &c.), LX XII,
Lxxvi; Anvashtaka, LxXIv;
special, LXXVII; heavenly re-
wards for, LXXVIII; general
rules, LXXIX-LXXXI; unfit and
fit guests and places, LXXXII-
LXXXV.

Sfidras, rank, duties, and livelihood
of, 11; their degraded position,
XVII, 5; XIX, 1-45 XXVI, 4-73
XXVII, 9; XXVIU, 40, ἄς.

Taxes, 11,123; III, 16, 22-30.

Teeth, cleaning the, Lx1.

Theft, 111, 66, 67; V, 6, 77-90, 1363
XXXV, 1; XXXVI, 33 XLIV, 12-
435 XLV, 5, 9-14, 253 XLVIII,
223 LIL; LV, 53 LVIII, 11.

VISHNU.

Tolls, 111, 16, 313 V, 131-133.
Travelling, rules relating to, Lx,
2-51; LXXI, 69.
Treasure-trove, 111, 56-64.
Trimbak, p. 257 (bis).
Tungabhadra, p. 259.

Vaisyas, rank, duties, and livelihood
of, 11.
Vindhyas, pp. xxvii, 256, 258.

Week, pp. xxix, xxxii; LXXVIII, 1-7.

Widow, ‘appointment’ of, pp. xxiv,
312; XV, 3; her right of inherit-
ance, XVII, 4; self-immolation
of, see Sattee.

Witnesses, V, 120; VI, 243 VII, 2-4,
13; incompetent, VIII, 2-6; com-
petent,7-9; p. 312; examination
of, 10-39; perjury condition-
ally sanctioned, 15; false, v,
179; VII, 85 VIII, 37, 40; X,
93 XXXVI, 2; LIV, 9.

Women, legal position of, vi, 15,
30-32, 373 VII, 103 VIII, 2; IX,
23; XV, 2-253 XVI, I, 2; XVII,
4) 5) 7, 18, 22; XVIII, 34, 355

XXII, 19, 32; XXIV, 38-413
XXVI; duties of, XXV; XCIX,
21, 22.

Yamuna (Jumna), LXXXV, 35.

SANSKRIT INDEX.

p. refers to the pages in the Introduction and Notes.

Abhinimrukta, p. xxvii.

Abrahmaaza, p. 274.

Adharma, LXVII, 10.

Adityadarsana, XXVII, το.

Adityas, XIV, 23 LXIII, 12.

Aghamarshaaa, 1. hymn of, XXII,
103 LV, 73 LVI, 3, &c.; 2. pe-
nance, XLVI, 2-9.

Agni, p. 4; XXI, 7; LXV, 3; LXXIII,
12,153 Ρ. 2343 LXXXIX, 1, 2;
XC, 33 XCII, 13.

Agnihotra, LIX, 2;
LXVIII, 6.

Agnihotrin, ren 6; LXXXVII, 6.

Agrayana, LIX, 6.

Ahina sacrifice, p. 137; LIV, 25.

Ak&sa, LXVII, 20.

Aksha, IV, 8, 9.

Akshay: odaka, p. 84.

Akshikt te, p. 286.

Adarya, XXIX, I.

Abkkbadaka, p. 261.

Asyuta (‘eternal’), 1, 60; LXxvIl,
2; XCVIII, 81.

Amedhya, p. 102.

Amrita, I, 34, 54.

Amsupatta, p. 100,

Angula, p. 56.

Aniruddha, LXvu, 2.

Annaprasana, XXVII, 11.

Antya, p. 29.

Anumati, LXVI, 3.

Anvashtakas, LXXIII, 9; LXXIV, 13
LXXVI, I.

Apararka, p. xxxii.

Apastamba, pp- ix, xiii, xvi, xx, xxii,
xxiii, xxxi, xxxii, xxxvi.

Arbuda, p. 284.

Ardra, Ρ. 177.

Arsha, 1. p. 106 seq.; 2. marriage,
XXIV, 18, 21, 31, 35.

Ary4varta, p. xxx; LXXXV, 4.

LXVII, 443

Ashtakas, LXxIIl, 8;
LXXVI, 1.

Asuras, I, 16, 60; LXXIII, 11; p. 250;
XCVIII, 80; Asura marriage,
XXIV, 18, 24.

Asvins, LXV, 23 XC, 24.

Atharvasiras, LVI, 22.

Atharva-veda, pp. xi, xxxi; Vv, 191;
XXX, 37.

Atiguru, ΧΧΧΙ, 1.

Atikrizkhra penance, LIV, 30.

Atipatakani, Pp. XXX.

Atisantapana penance, XLVI, 21.

Atithi, etymology of, LXVII, 34.

Atreyi, Atrigotra, p. 133 seq.

Avakirnin, XXVIII, 52.

Avyakta, pp. 286, 289.

Ayogava caste, XVI, 4, 8.

LXXIV, 13

Balatapa, p. 227.

Bali-offerings, XLIx, 3;
LXVII, 4-22.

Bandhu, XVII, 10.

Baudhayana, pp. ix, xiii, xvii, xix,
Xx, Xxii, xxiii.

Bhagavad-gita, pp. xxviii, xxix, 79,
82, 132, 231, 279.

Bhagavat (‘venerable’), 1, 18, 61;
XLIX, 1; LXV, 13 p. 2083 XC, 3;
XCVII, 10; XCVIII, 2, 3.

BhAgavata-puraa, Ῥ. xxviii.

Bhagavatas, p. xxviii.

Bhiarundas, LVI, 13.

Brahman, I, 1, 50; XX, 13-16, 23;
XXIV, 335 XXVIII, 473 XXX, 313
XXXI, 7, 10; XLVII, 10; XLIX,8;
LI, 613 LV, 10, 17,183 LX, 13
LXIl, 2, 6; LXVII, 19; p. 256;
XCIl, 7; p. 289; XCVIII, 29,
373 pp. 292, 296; Brahma mar-
riage, XVII, 19; XXIV, 18, 19,
29, 33.

X 2

LIX, 243

308

Brahmanapriya, p. 293.
Brihaspati, xc, 3.

Dadhikrayan, LXV, 12.
Daityas, 1, 493 XX, 25; Ρ. 295.
Daiva marriage, XXIV, 18, 20, 30,

34.

Daksha, XLVIII, 8.

Darsapfirnamasa sacrifices, LIX, 4.

Dattaka, xv, 18.

Devakhata, p. 205.

Devapala, pp. xii, xiii, 83, 117, 212,
213, 215, 233, 234, 261.

Dhanvantari, LXV, 3.

Dharazaa, IV, 12.

Dharaa, p. 281.

Dharma, X,10; LXVII, 103; XC, 10, 28.

Dharma-sitra, pp. ix, xii-xiv, xvi-xx,
XXV, XXIX, XXxii.

Dharmasastra (‘Institutes of the
Sacred Law’), p. xxxii; HI, 70;
VUI, 8; XXX, 38; LXXIII, 16;
LXXXIH, 8.

Dhara, etymology of, x, ro.

Dinara, p. xxv.

Drona, p. ror.

Drupada-savitri, LxXIV, 21.

Durga-savitri, LVI, 9.

Dvipas, the seven, I, 15, 16.

Gandharvas, 1, 17; XXIV, 37; LI,
63; XCI, 12; Gandharva mar-
riage, XXIV, 18, 23, 28, 37.

Gazesa, pp. xix, xxi.

Garbha, p. 113.

Garuda-purana, pp. xxix, 141, 143,
281.

Gathas, p. xvii.

Gautama, ΡΡ- Χ, xvi, XX, χχχνΐ.

Gayatri (Savitri), p. xi; XXII, το,
&c.; sanctity of, XXVIII, 38;
LIV, 263 LV, 11-213 LXIV, 39.

Goroéan, p. 105.

Gosfikta, LVI, 18.

Gotra, p. 106 seq.

Govinda, p. 9.

Govrata penance, L, 16-24.

Guru, p. 13.

Gagannatha, 1. epithet of Vishzu, 1,
58; 2. jurist, pp. 63, 64.

Ganardana, I, 19, 31.

Gatakarman, XXVII, 4.

Haradatta, pp. χχχ δ, 16, 117, 145,
167, 250.

VISHNU.

Hari, 1, 36.
Hasta, p. 56.
Hiranyakesin, pp. ix, xiii, xvii.

Indra (Sakra, Vasava), v, 196; xx,
23-253 XXX, 6; LXVII, 3, 15;
P. 2423 XC, 33 XCIX, 9.

Ishtakas, LXV, 7.

Ishti Vaisvanari, LIX, ro.

svara, Pp. 199.

Itihasa (‘ Epics’), p. xxxii; III, 703
XXX, 383 LXXIII, 16; LXXXIII,
η.

Kaitasa, I, 54.

Kaiyata, p. xiv.

Kala, xx, 21-28.

Kalapaka, Kalapas, pp. xiv, xxvi.

Kalpa, 1, 2; XX, 12, 17,24; XLII, 23.

Kamadeva, p. 292.

Kapila, XCVIII, 85.

Karsha, KAarshapama, IV, 13.

KAshayin, pp. xxx, 202.

Kasyapa, I, 20, 21, 30-333; XX, 26;
Pp. 292.

Katha, Kathas, pp. ix, xiv-xvi, xxv-
xxvii.

Καθαῖοι, p. Xv. :

Kazhaka, pp. xi, xii, xiv-xvi, xxv-
xxvii, xxxv, 85, 186, 208-210,
213, 233, 236, 261, 262.

Kathaka Grihya-sfitra, pp. xii-xvi,
χχυΐ, xxxi-xxxiii, 83, 86, 117,
212, 233, 238, 261, 262.

Karbaka Srauta-sitra, pp. xiii, xiv,
XXvi.

Kayasthas (‘scribes’), pp. xxiv, XXX ;
VII, 3.

Kesava, 1, 39; XLIX, 8.

Kesavanayaka (king), p. xxxiii.

Khandaparasu, p. 295.

Krikkbra penance, LU, §; LIV, 25 seq.

Krikkbratikrikkbra penance, ΧΙ 1,13.

Krishaa, p. 9; LXXXV, 59; XCVIII,

96.

Krishzala, Iv, 6, 7.

Kshiroda (milk-ocean), 1, 32-39.

Kulliika, pp. xxxv, 17, 27, 51, 52,
7°, 74 (passim), 75, 96, 100,
104, 118, 139, 147, 160, 166,
170, 172, 179, 184, 216, 227,
241, 246, 250, 274, 280.

Kumbha, p. 26.

Kundasin, p. 148.

Kashmands, p. xi; vill, 16; LVI,
75 LXXXVI, 12.

SANSKRIT INDEX.

Kandala (Kandala) caste, origin and
position of, XVI, 6, 11, 14.

Kandra, xcil, 12.

Kandrayana penance, various forms
of, XLVII.

Karakas, pp. xv, xvi, xxvi.

Karaka-sakha, See Karsaka.

Karanavytha, pp. xiv, xxv.

Karayaviyas, p.xv. See also Karhas,
Kathaka, Kathaka Grihya-sfitra.

Katuryuga, XX, 10-13; XLII, 26.

Lakshmipati, p. 293.

Madhava, p. 70.
eee beled of (Vishzu), 1, 40,
43 XCIX, 22.

Madhv, Méahoka, Madhvika wines,
XXII, 82, 83.

Madhyama, p. 17.

Madyanugata, p. 139.

Magadha caste, XVI, 5, 10.

Mahabharata, pp. xxviii, xxix, 9, 51,
8x (bis), 82, 131, 132, 215, 279,

295.

Mahabhashya. See Patafigali.

Mahapragapati, Pp. 292.

Mahiragas, XCVIII, 40, 41.

Maharaava, Ῥ. xxvii.

Mahasantapana penance, XLVI, 20,

Mahfvrata, 1. penance, L, 1-5; 2. 88-
man, LVI, 24.

Mahidhara, p. 209.

Maireya, XXII, 83.

Maitrayamiyas, pp. xvi, xxvi, xxvii.

Malina, Pp. XXX, 202.

Mé4msa, etymology of, LI, 78.

Manava Grihya-siitra, Pp. Xxvi, 213.

M§anavas, pp. xxv-xxvii.

Manava Srauta-sfitra, p. xxvi.

Manogfia, p. 260.

Mantra, 1. epithet of Vishvu, 1, 53;
2. Mantras in the Vishzu-sftra,
pp. x-xii; 3. purificatory, Lvl.

Manu, 1. code of, pp. ix, xxii-xxvii,
xxxi; 2. Manus, xx, 24.

Manvantara, XX, εἴ; XLIII, 24.

Maruts, LXV, 13.

Ma§sha, Iv, 7, 8.

MaAshaka, Iv, 9, 11,12.

Medhatithi, PP. 139, 178.

Mitakshara. See Vigfanesvara.

Mitra, LXvII, 3.

Mitramisra, p. xxxiii.

Mrityu, LXVII, το.

Miilakrizkbra penance, XLVI, 15.

309

Nagavana, p. 15.

Nagna, p. 204.

Nakshatras, twenty-eight, LXXVIII,
8-35.

Namadheya, XXVII, 5.

Nanaka, p. xxi.

Nandapandita, pp. xxxii-xxxvi.

Narada-smriti, pp. xvi, xxii, xxv.

N§ardyana, I, 50; pp. 280, 281;
XCVHI, 98. ᾿

Nastikavritti, p. 177.

Nirukta. See Yaska.

Nishada caste, LI, 14.

Nishekakarman, XXVWJ, 1.

Nishka, Iv, το.

Niyoga, p. xxiv; XV, 3.

Om, XXX, 333 LV, 9-213; XCVIII, 6.

Pakayagfias, LV, 20; LIX, 1

Pana, IV, 14.

Pafikagavya, p. 89.

Pafidaka, LXXIII, 5-9; LXXIV, 1

Pafiéalas, p. xv seq.

Paraka penance, XLVI, 18.

Parapfrva, p. 91.

Parnakrikkbra penance, XLVI, 23.

Parsvika, p. 190.

Pasubandha, LIX, 5.

Pasupatas, pp. xxx, 202.

Pataka, p. 200.

Patala, 1, 15.

Patafigali, 1. grammarian, p. xiv;
2. philosopher, p. 281.

Pattra, p. 74.

Pavamantis, Lv1, 8.

Pisdkas, 1,17; LI, 733 P. 250; Pai-
saka marriage, XXIV, 18, 26.

Pitritarpana, LIX, 23.

eed mna, LXVI, 2.

ragapati (‘the lord of creatures ),

ae, 18; LVII, 11; LXII, 1, 6;
LXVII, 33 XCVI, 1, ἄς.; Praga-
patya marriage, XXIV, 18, 22,
32, 36; Pragapatya penance,
XLVI, το.

Prakirnaka, p. xxx.

Praéfara, p. 75. -

Pranayama, Lv, 9.

Prastha, xc, 1.

Pratisakhyas, p. 254.

Pravragita, p. Xxx.

Pravragita, p. xxx.

Pukkasa caste, XVI, 5, 9

Pumsavana, XXVII, 2

Punarbhii, xv, 8, 9.

310

Purana (‘Legends’), p. xxxii; xXx,
383 LXXIII, 16; LXXXIII, 7.
Purusha, xX, 16, 19; LXIV, 28;

LXVII, 23 pp. 287-289; XCVII,
1, 7-9, 15,16; Pp. 294; XCVIII,
83, 84.
Purushasikta, pp. xi, 156; Lv, 6;
LVI, 263; LXIV, 23, 28, ἃς.
Purushavrata, LVI, 15.
Purushottama, I, 51, 58; XCIX, 23.
Piishan, LXXXVI, 9.
Pustaka, p. xxii seq.; XVIII, 44;
XXIII, 56.
Putra, etymology of, xv, 44.

Rahasya, p. 11.

Rakshasas, 1,173 p. 2503 XCIII, 12;
Rakshasa marriage, XXIV, 18,
25.

Ramiayaaa, pp. xiv, 51, 79.

Rasatala, 1, 12, 453 Pp. 3-

Raurava, p. 140.

Revati, xc, 26.

Rig-veda, XxX, 26, 34.

Rishis, the seven, 1, 16; XX, 263
XXIV, 9; XXXVIJ, 29; XLVII,
10; XLVI, 6, 17; LIX, 29;
LXXI, 83; p. 259. Cf. Arsha.

Ritvig, XX1x, 3.

Rudra, XLVII, 10; LXXII,12; p. 256.

Sahasa, p. 48.

Sakulya, XV, 11.

Samanarshapravara, p. 107.

Sama-veda, p. x; I, 4,6; XXX, 26,
36.

Samyava, LI, 37.

Sandhini, p. 167.

Sankarshama, LXVHJ, 2.

Sankhya, pp. xxiv, xxviii, 286 seq. ;
XCVIII, 86.

Santapana penance, XLVI, 19.

Sapinda, p. 68; XXII, 5.

Sapindikarana, XX, 33, 343 XXI,
12-23.

Satya, LXVII, 2.

Savitri. See Gayatri.

Sfiyana, pp. 209, 220.

Shartiladina, p. 268 seq.

Simantonnayana, XXVII, 3.

Snataka, pp. 120, 203; duties of a,
LXXI.

Soma, 1. god, XXI, 6; LXVII, 3, 18;
Ρ. 2343 LXXXVI,16; 2. Soma-
sacrifice, 1, 8; XXIII, 8; LI, 9,
253 LIV, 253 LIx, 8, 9, &c.;

VISHNU.

3. Soma juice or plant, I, 6;
LIV, 17; p. 178 seq.

Sthanaka, p. 284.

Stridhana, xvi, 18.

Supragapati, p. 292.

Suras, I, 16, 60.

Sfirya, XCII, rt.

Sfita caste, XVI, 6, 13.

Suvarna, IV, 9, 10.

Svaminarayanis, p. 202.

Svayambhfi (‘the self-existent’),
XV, 443 LI, 61.

Svayamihitalabdha, p. 74.

Svayasvara, p. 110.

Sakti, p. 298.

Sankara, pp. 9, 292, 293, 295 (bis).

Sesha, I, 39-41.

Silaphalaka, p. 118.

Siras, LV, 9.

Sitakrizksra penance, XLVI, 12.

Siva, p. XXX} XXXI,73 pp. 258, 295.

Sri, ΧΟΙΧ, 1, 4, 8; Sri Hiranyakesi,
LXVII, 9.

Sriphalakrigkfra penance, XLVI, 16.

Sulka, Xv1I, 18.

Svapaga caste, p. 29; LXVII, 26.

Svetadvipa, XLIX, 4.

Taksha, LXV, 5.

Taptakrikkhra penance, XLVI, 11.

Tirtha, 1. place of pilgrimage, 01,
163 V, 1323 XXIII, 46; XXXV,
6; XXXVI, 8; LXXXIII, 93
LXXXV; 2. parts of the hand
called Tirtha, Lx, 1-4, 6;
LXIV, 30, 31.

Trasarenu, IV, 1.

Treta fires, ΧΧΧΙ, 7, 8; p. 191;
Treta Yuga, see Yuga.

Trimfirti, p. xxii.

Trinasiketa, LXXXII, 2.

Trisuparza, LVI, 23; LXXXIII, 16.

Tulapurusha penance, XLVI, 22.

Tushita, XCVIII, 47.

Udakakrikkhra penance, XLVI, 14.
Upadhyaya, ΧΧΙΧ, 2.

Upakarman, XXX, I-3, 243 p. 312.
Upanishads, I, 9.

Upataksha, LXVII, 5.

Uragas, I, 17.

Ushzisha, p. 205.

Utsarga, XXX, I-3, 253 Pp. 312.

Vaidehaka caste, XVI, 6, 12.

SANSKRIT INDEX.

311

Vaigayantt, p. xxxii.

Vaikuntha, XCVIII, 59.

Vaisravana, LXVII, 14.

Vaisvadeva sacrifice, rules relating
to the, LIX, 13, 22; LXVII.

Vaitarani river, p. 141.

Vakaspati (‘the lord of holy speech’),
I, 58; XCVIII, 18.

Valguda, XLIV, 30.

Varadaraga, p. 70.

Varahamihira, pp. xxiii, xxxii,

Vardhrivasa, p. 249.

Varuna, LXV, 3, 11, 173 XCI, 2.

Vasishtha, pp. xvi-xx, xxii, xxiii, xxxi.

Vastoshpati, LXVII, 3, 11.

Vasu, LXXIII, 12; p. 235.

Vasudeva, 1, 60; XLIX, 13 LXV, 13
p. 208; LXVII, 2; XC, 3, 17, 19-
213 XCVII, 10; XCVIII, 8.

Vasushena, I, 59.

Veda, or Vedas collectively, 1, 16;
Ill, 70; XXII, 90, &c.; three
Vedas, p. xxxi; VII, 8; XXXI,
73 Lv, 10, &c.; four Vedas, 1,
35 XXX, 34-37.

Vedangas, p. xxxii; I, 16, 53; XXVIII,
35 3 XXIX, 13 XXX, 33 LXXXIII,
6.

Vigfanesvara, pp. xxxii, 62, 70, 74,
100, 182, 229, 241, 246, 250.

Visvedevas, LXVII, 3; LXXIII, 27;
offerings to the, see Vaisvadeva.

Vratas of a student, p. 121.

Vratin, p. 92.

Vratya, XXV, 27.

Vyahritis, Lv, 9-21; Vyahriti Sa-
mans, LVI, 12.

Vyakarana (‘Grammar’), pp. xxxi,
43 LXXXUI, 7.

Vyatipata, LXXVII, 4.

Yaghavalkya, pp. x, xvi, xx-xxii,
XXV, XXX, Xxxii (bis).

Yagur-veda, pp. x, xii-xvi, xxv, Xxvi;
XXX, 26, 35. -

Yakshas, 1, 17.

Yama, XX, 39; XLII, 32, 33, 373
LXIV, 42; LXVII, 16; Yama
Ahgiras, ΧΧΙ, 8; p. 234.

Y4ska, pp. xiv, xvii, xxiii seq.

Yatra kvakanotpadita, p. 63 seq.

Yatudhanas, LXXII, 113; LXXXI, 4.

Yoga, pp. xx, xxiv, xxviii; XCVII, 6.

Yoga-sstra, pp. xx, 281.

Yuga, XX, 6-123; XCI, 3.

Yugadya, p. 266.

ADDITIONS AND CORRECTIONS.

1,17 (p. 4) read Rakshasas — 1, 22 (p. 5) for bow read shaft — v, 48
(p. 29) and V, 77 (p. 31) for or one read and one — VIII, 9 (p. 49) defore
one add and approved by both (parties) — xiv, 4 (p. 61) close before an
— XVIN, 19, 22 (p. 72) for Sfidra read Vaisya — xvill, 38 (p. 73) for
two parts read eight parts — ΧΧῚ, 1 (p. 83) read clothes, ornaments, and
— XxI, 5 (p. 84) for added fuel to read strewed grass round — xxi, 68
(Ρ. 94) for head read beard — XXIII, 22 (p. 100) for sesamum read
mustard — XXIII, 36 (p. 101) read grain exceeding — XXIII, 38 (p. 102)
read cow, trodden or sneezed — ΧΧΙν, 7 (p. 106) for whip read goad
— XXX, 3 (Ρ. 123) invert the position of Upakarman and Utsarga —
XLIX, 8 (p. 156) ditto of full and new — LI, 57, 58 (p. 169) for left read
given.

Notes: page 12, after —4-9 add (14) and after --τό, 17. add M. X, 63;
Y.1,122 — p. 14, note 1, before —79, 80. add 77, 78. Y. 1, 308, 313. -- 78.
M. VII, 79. — p. 25, note 1, read 140-146 ... XLV, L. Add at the end
of this note —196. M. vill, 386 — p. 30 add 52. I have translated the
reading paiikasatam, which however is hardly so appropriate as the
reading pansasatam, ‘fifty’ karshdpanas. See M. vitl, 2, 97 — p. 32
add 88. It is perhaps more advisable to translate ‘(shall pay) ... (asa
fine),’ than to supply the above parentheses. The reading of Nand.’s
gloss is doubtful — p. 42,1. 7 from below, after 45 add ; Colebrooke, Dig.
I,5,CLXXXV.—37.Y.1I, 48. — p. 54 add 20, 22. The translation of sirsha
by ‘fine’ rests upon Nand.’s comment — p. 62 add Gautama (XVIII, 6)
speaks of the appointment of ‘one who belongs to the same caste’
(Biihler) ; but the term yonimatra is ambiguous, and may be referred
to ‘relatives on the mother’s side ’ as well. — p. 123, note 1, read 34-38
and 43-47 —p. 131,17, read The next proverb (18)—p. 132, 3, read XXXII
— p. 138, 35, read XLVII and XLVI, 18. — p. 162 add 5. Thus Nand.
Taken as part of a Dvandva compound, vratani would mean ‘and the
Vratas.’ See M. ΧΙ, 152 — p. 185, 3 and p. 186, 26 read X, 190 and
X, 90. — Ρ. 190 read LIX, 1. M. Il, 67 — p. 198, 5 add ‘ ekakara, “one
who has one hand only” (Nand.), may also mean “ with one hand.”’ See
Apast. 1, 1, 4, 21; Gaut. ΙΧ, 1r.— p. 202, 36.1 Professor Max Miiller
points out to me, that the Buddhist Bhikshus do ‘wear the marks of
an order to which they do not belong ’—na vidhivat pravraganti. Viewed
in this light, Nand.’s interpretation tends to confirm my own, Cf.
Apast. 1, 6, 18, 31.

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Fourth Edition. Extra fcap. 8vo. cloth, 6s. 6d.

Sold separately, Vol. 1. 45.; Vol. Il. 3s. (See also p. 22.)

ἡ. Dryden. Select Poems. Stanzas on the Death of Oliver
Cromwell; Astraa Redux; Annus Mirabilis; Absalom and Achitophel ;
Religio Laici; The Hind and the Panther. Edited by W. D. Christie,
M.A. Second Edition. Ext. feap. 8vo. cloth, 3s. 6d.

8. Bunyan. The Pilgrim’s Progress, Grace Abounding, Relation
of the Imprisonment of Mr. John Bunyan, Edited, with Biographical
Introduction and Notes, by E. Venables, M.A. 1879. Extra fcap.
8vo. cloth, 55,

9. Pope. With Introduction and Notes. By Mark Pattison,
B.D., Rector of Lincoln College, Oxford.
I, Essay on Man, Sixth Edition. Extra fcap. 8vo. 1s. 6d.
Il. Satires and Epistles. Third Edition. Extrafcap. 8vo. 2s,

10. Johnson. Rasselas; Lives of Pope and Dryden. Edited
by Alfred Milnes, B.A. (London), late Scholar of Lincoln College,
Oxford, Extra feap. 8vo. cloth, 4s. 6d,

11. Burke. Select Works. Edited, with Introduction and Notes,
by E. J. Payne, M.A., of Lincotn’s Inn, Barrister-at-Law, and Fellow of
University College, Oxford.

I. Thoughts on the Present Discontents; the two Speeches on
America, Second Edition. Extra feap. 8vo. cloth, 4s. 64.

II. Reflections on the French Revolution. Second Edition. Extra
fcap. 8vo. cloth, 5s. (See also p. 22.)

12. Cowper. Edited, with Life, Introductions, and Notes, by
H. T. Griffith, B.A., formerly Scholar of Pembroke College, Oxford.
I. The Didactic Poems of 1782, with Selections from the Minor
Pieces, A.D. 1779-1783. Extra fcap. 8vo. cloth, 3s.
Il. The Task, with Tirocinium, and Selections from the Minor Poems,
A.D. 1784-1799. Extra feap. 8vo. cloth, 35.

24 Clarendon Press, Oxford.

11. LATIN.

An Elementary Latin Grammar. By John B. Allen, M.A.,
Head Master of Perse Grammar School, Cambridge. Third Edition,
Revised and Corrected. Extra fcap. 8vo. cloth, 2s. 6d.

A First Latin Exercise Book. By the same Author.
Second Edition. Extra fcap. 8vo. cloth, 2s. 6d.

Anglice Reddenda, or Easy Extracts, Latin and Greek, for
Unseen Translation. By C.S. Jerram, M.A. Second Edition, Revised
and Enlarged. Extra fcap. 8vo. cloth, 2s. 6d.

Passages for Translation into Latin. For the use of Pass-
men and others. Selected by J. Y. Sargent, M.A., Fellow and Tutor of
Magdalen College, Oxford. Fifth Edition. Ext. fcap. 8vo. cloth, as. 6d.

First Latin Reader. By T.J.Nunns,M.A. Third Edition.
Extra fcap. 8vo. cloth, 2s.

Second Latin Reader. In Preparation.

Caesar. The Commentaries (for Schools). With Notes and
Maps. By Charles E. Moberly, M.A.

Part I. The Gallic War. Third Edition. Extra fcap.8vo. cloth, 4s.6d.
Part II, The Civil War. Extra fcap. 8vo. cloth, 3s. 6d.
The Civil War. BookI. Extra fcap. 8vo. cloth, 2s.

Cicero. Selection of interesting and descriptive passages. With
Notes. By Henry Walford, M.A. In three Parts. Second Edition,
Extra fcap. 8vo. cloth, 4s.6d. Each Part separately, limp, 1s. 6d.

Part I. Anecdotes from Grecian and Roman History.
Part II. Omens and Dreams; Beauties of Nature.
Part III. Rome’s Rule of her Provinces.
Cicero. Selected Letters (for Schools). With Notes. By the

late C. E. Prichard, M.A., and E. R. Bernard, M.A. Second Edition.
Extra fcap. 8vo. cloth, 35.

Cicero. Select Orations (for Schools)... With Notes. By J. R.
King, M.A. Extra fcap. 8vo. cloth, 2s. 6d.

Cornelius Nepos. With Notes. By Oscar Browning, M.A.
Second Edition. Extra fcap. 8vo. cloth, 2s. 6d.

Livy. Selections (for Schools). With Notes and Maps. B
H. Lee-Warner, M.A. Extra fcap. 8vo. In Parts, limp, each 1s. 6d.
Part I. The Caudine Disaster.
Part II, Hannibal’s Campaign in Italy.
Part III. The Macedonian War,

Clarendon Press, Oxford. 25

Ovid. Selections for the use of Schools. With Introductions
and Notes, and an Appendix on the Roman Calendar. By W. Ramsay,
M.A. Edited by G. G. Ramsay, M.A., Professor of Humanity, Glas-
gow. Second Edition, Ext. feap. 8vo. cloth, 5s. 6d.

Pliny. Selected Letters (for Schools). With Notes. By
the late C. E. Prichard, M.A., and E. R. Bernard, M.A. Second Edition.
Extra feap. 8vo. cloth, 35.

Virgil. Edited with Notes, etc., by T. L. Papillon, M.A., Fellow
of New College, Oxford. Jn Preparation.

Catulli Veronensis Liber. Iterum recognovit, apparatum
criticum prolegomena appendices addidit, Robinson Ellis, AM. 1878.
Demy 8vo. cloth, 16s. ᾿

A Commentary on Catullus. By Robinson Ellis, M.A. 1876;
Demy 8vo. cloth, 16s.

Catulli Veronensis Carmina Selecta, secundum recogni-
tionem Robinson Ellis, A.M. Extra fcap. 8vo. cloth, 3s. 6d.

Cicero de Oratore. With Introduction and Notes, by A. S.
Wilkins, M.A., Professor of Latin, Owens College, Manchester.
Book I. 1879. 8vo. cloth, 6s. Book 11. 1881. 8vo. cloth, 5s.

Cicero’s Philippic Orations. With Notes. By J.R. King, M.A.
Second Edition. 1879. 8vo. cloth, τος. 6d.

Cicero. Select Letters. With English Introductions, Notes,
and Appendices. By Albert Watson, M.A. Second Edition. 1874.
Demy 8vo. clotb, 18s. ᾿

Cicero. Select Letters. Text. By the same Editor. Extra
fcap. 8vo. cloth, 4s.

Cicero pro Cluentio. With Introduction and Notes. By W.
Rees M.A. Edited by G.G.Ramsay,M.A. Extra fcap. 8vo. clotb,
3s. 6d.

Horace. With a Commentary. Volume I. The Odes, Carmen
Seculare, and Epodes. By Edward Ο. Wickham, M.A., Head Master
of Wellington College, Second Edition. 1877. 8vo.cloth, 125

Also a small edition for Schools, Nearly ready.

Livy, Books I-X. By J. R. Seeley, M.A., Regius Professor of
Modern History, Cambridge. Book I. Second Edition. 1874. 8vo.
cloth, 6s.

Also a small edition for Schools.

Persius. The Satires. With a Translation and Commentary.
By John Conington, M.A. Edited by Henry Nettleship, M.A. Second
Edition. 1874. 8vo.clotb, 7s. 6d.

26 Clarendon Press, Oxford.

Selections from the less known Latin Poets. By North
Pinder, M.A. 1869. Demy 8vo. cloth, 15s.

Fragments and Specimens of Early Latin. With Introduc-
tions and Notes. 1874. By John Wordsworth, M.A. 8vo. cloth, 18s.

Tacitus. The Annals. Books I-VI. With Essays and Notes.
Preparing.

Vergil: Suggestions Introductory to a Study of the Aeneid.
By H. Nettleship, M.A. 8vo. sewed, 15. 6d.

Ancient Lives of Vergil; with an Essay on the Poems of Vergil,
in connection with his Life and Times. By H. Nettleship, M.A. ὅνο.
sewed, 2s,

The Roman Satura: its original form in connection with its
literary development. By H. Nettleship, M.A. 8vo. sewed, Is.

A Manual of Comparative Philology. By T. L. Papillon,
M.A., Fellow and Lecturer of New College, Second Edition. Crown
8vo. cloth, 6s.

The Roman Poets of the Augustan Age. By William
Young Sellar, M.A., Professor of Humanity in the University of
Edinburgh. Virait. 1877. ὅνο. cloth, 14s.

The Roman Poets of the Republic. By the same Author.
New Edition, Revised and Enlarged. 1881. 8vo, cloth, 14s.

111. GREEK.

A Greek Primer, for the use of beginners in that Language.
By the Right Rev. Charles Wordsworth, D.C.L., Bishop of St. Andrews.
Sixth Edition, Revised and Enlarged. Extra fcap. 8vo. cloth, 1s. 6d.

Graecae Grammaticae Rudimenta in usum Scholarum. Auctore
Carolo Wordsworth, D.C.L. Nineteenth Edition, 1877. 12mo. cloth, 45.

A Greek-English Lexicon, abridged from Liddell and Scott’s
4to. edition, chiefly for the use of Schools. Nineteenth Edition. Care-
fully Revised throughout. 1880. Square 12mo. cloth, 7s. 6d.

Greek Verbs, Irregular and Defective; their forms, mean-
ing, and quantity; embracing all the Tenses used by Greek writers,
with references to the passages in which they are found. By W. Veitch,
Fourth Edition. Crown 8vo. cloth, 10s. 6d.

The Elements of Greek Accentuation (for Schools): abridged
from his larger work by H. W. Chandler, M.A., Waynflete Professor of
Moral and Metaphysical Philosophy, Oxford. Ext. fcap. 8vo. cloth, as. 6d.

Clarendon Press, Oxford. 27

A Series of Graduated Greek Readers ;—

First Greek Reader. By W.G. Rushbrooke, M.L., for-
merly Fellow of St. John’s College, Cambridge, Second Classical
Master at the City of London School. Extra fcap. 8vo. cloth, 2s. 6d.

Second Greek Reader. By A.M.Bell,M.A. Extra fcap.
8vo. cloth, 3s. 6d.

Third Greek Reader. In Preparation.

Fourth Greek Reader; being Specimens of Greek.
Dialects. With Introductions and Notes. By W. W. Merry, M.A.,
Fellowand Lecturer of Lincoln College, Extra fcap.8vo. cloth, 4s.6d.

Fifth Greek Reader. PartI. Selections from Greek Epic
and Dramatic Poetry, with Introductions and Notes. By Evelyn
Abbott, M.A., Fellow of Balliol College. Ext.fcap. 8vo.cloth, 4s. 6d.

Part II. By thesame Editor. In Preparation.

The Golden Treasury of Ancient Greek Poetry; being a Col-
lection of the finest passages in the Greek Classic Poets, with Introduc-
tory Notices and Notes. By ΚΕ. 5. Wright, M.A., Fellow of Oriel
College, Oxford. Ext. fcap. 8vo. cloth, 8s. 6d.

A Golden Treasury of Greek Prose, being a collection of the
finest passages in the principal Greek Prose Writers, with Introductory
Notices and Notes. By R.S. Wright, M.A., and J. E. L. Shadwell, M.A,
Ext. fap. 8vo. cloth, 4s. 6d.

Aeschylus. Prometheus Bound (for Schools). With Intro~
duction and Notes, by A. O, Prickard, M.A., Fellow of New College.
Extra fcap. 8vo. cloth, 2s.

Aeschylus. Agamemnon. With Introduction and Notes by
Arthur Sidgwick, M.A., Tutor of Corpus Christi College, Oxford; late
Fellow of Trinity College, Cambridge, and Assistant Master of Rugby
School. Extra fcap. 8vo. cloth, 3s. ust Published.

Aristophanes. In Single Plays, edited, with English Notes,
Introductions, etc., by W. W. Merry, M.A. Extra fcap. 8vo.
The Clouds, 25. The Acharnians, 2s.
Other Plays will follow.

Arrian. Selections (for Schools). With Notes. By J. 8. Phill-
potts, B.C.L., Head Master of Bedford School.

Cebes. Tabula. With Introduction and Notes by C. 8.
Jerram, M.A. Extra feap. 8vo. cloth, 2s. 6d.

Euripides. Alcestis (for Schools), By C. 8. Jerram, M.A.
Extra feap. 8vo. cloth, 2s. 6d.

Euripides. Helena (for Schools). By the same Editor. In
the Press.

28 Clarendon Press, Oxford.

Herodotus. Selections from. Edited, with Introduction, Notes,
and a Map, by W. W. Merry, M.A., Fellow and Lecturer of Lincoln
College. Extra fcap. 8vo. cloth, 2s. 6d.

Homer. Odyssey, Books I—XII (for Schools). By W. W.
Merry, M.A. Nineteenth Thousand. Extra fcap. 8vo. cloth, 4s. 6d.

Book II, separately, 1s. 6d.

Homer. Odyssey, Books XIII-X XIV (for Schools). By the
same Editor. Extra fcap. 8vo. cloth, 5s.

Homer. [liad, Book I (for Schools). By Ὁ. B. Monro, M.A.
Extra fcap. 8vo. cloth, 2s.

Homer. MTliad, Book XXI. Edited with Notes, etc., for the
use of Schools, by Herbert Hailstone, M.A., late Scholar of St. Peter’s
College, Cambridge. Extr. fcap. 8vo. cloth, 18. 6d.

Lucian. Vera Historia (for Schools). By C.S. Jerram, M.A.
Extra fcap. 8vo. cloth, 1s. 6d.

Plato. Selections (for Schools). With Notes. By B. Jowett,
M.A., Regius Professor of Greek ; and J. Purves, M.A., Fellow and
late Lecturer of Balliol College, Oxford. In the Press.

Sophocles. In Single Plays, with English Notes, ὅς, By Lewis
Campbell, M.A., and Evelyn Abbott, M.A. Extra fcap. 8vo. limp.

Oedipus Rex, Oedipus Coloneus, Antigone, Is. gd. each.
Ajax, Electra, Trachiniae, Philoctetes, 25. each.

Sophocles. Oedipus Rex: Dindorf’s Text, with Notes by the
present Bishop of St. David’s. Ext. fcap. 8vo. limp, Is. 6d.

Theocritus (for Schools). With Notes. By H. Kynaston, M.A.
(late Snow), Head Master of Cheltenham College. Third Edition.
Extra fcap. 8vo. cloth, 4s. 6d.

Xenophon. Easy Selections (for Junior Classes). With a
Vocabulary, Notes, and Map. By J. 5. Phillpotts, B.C.L., and Ο. S.
Jerram, M.A. Third Edition, Extra fcap. 8vo. cloth, 3s. 6d.

Xenophon. Selections (for Schools). With Notes and Maps.
By J.S. Phillpotts, B.C.L., Head Master of Bedford School. Fourth
Edition. Ext. fcap. 8vo. cloth, 3s. 6d.

Xenophon. Anabasis, Book 11. With Notesand Map. ByC.S.
Jerram, M.A. Extra fcap. 8vo. cloth, 2s.

Aristotle’s Politics. By W. L. Newman, M.A., Fellow of
Balliol College, Oxford.

Aristotelian Studies. I. On the Structure of the Seventh
Book of the Nicomachean Ethics. By J. Ο. Wilson, M.A., Fellow of
Oriel College, Oxford, 1879. Medium 8vo, stiff, 5s.

Demosthenes and Aeschines. The Orations of Demosthenes
and ‘Eschines on the Crown. With Introductory Essays and Notes.
By G. A. Simcox, M.A.,and W.H.Simcox,M.A. 1872. 8vo. cloth, 125.

Clarendon Press, Oxford. 29

Homer. Odyssey, Books I-XII. Edited with English Notes,
Appendices, etc. By W. W. Merry, M.A., and the late James Riddell,
M.A. 1876. Demy 8vo. cloth, 16s.

Homer. Odyssey, Books XITI-XXIV. With Introduction
and Notes. By S. H. Butcher, M.A., Fellow of University College.

Homer. Iliad. With Introduction and Notes. By D. B.

: Monro, M.A., Vice-Provost of Oriel College, Oxford. Preparing.

A Homeric Grammar. By D.B. Monro, M.A. In the Press.

Sophocles. The Plays and Fragments. With English Notes
and Introductions, by Lewis Campbell, M.A., Professor of Greek, St.
Andrews, formerly Fellow of Queen’s College, Oxford. 2 vols.

Vol. I. Oedipus Tyrannus. Oedipus Coloneus, Antigone. Second
Edition. 1879. 8vo. cloth, 16s.

Vol. II. Ajax. Electra. Trachiniae. Philoctetes. Fragments. 1881.
8vo. cloth, 16s.

Sophocles. The Text of the Seven Plays. By the same Editor.
Ext. fcap. 8vo. cloth, 45. 6d.

A Handbook of Greek Inscriptions, illustrative of Greek
History. By E, L, Hicks, M.A., formerly Fellow of Corpus Christi
College, Oxford. In the Press.

IV. FRENCH.

An Etymological Dictionary of the French Language, with
a Preface on the Principles of French Etymology. By A. Brachet.
Translated into English by G. W. Kitchin, M.A. Second Edition,
Crown 8vo, cloth, 7s. 6d.

Brachet’s Historical Grammar of the French Language.
Translated into English by G. W. Kitchin, M.A. Fourth Edition,
Extra fcap. 8vo. cloth, 3s. 6d.

Historical Outlines of French Literature. By George
Saintsbury, M.A. Jn Preparation,

A Primer of French Literature. By thesame Author. Extra
fcap. 8vo, cloth, 25.

τ French Classics, Edited by GUSTAVE Masson, B.A.
Corneille’s Cinna, and Moliére’s Les Femmes Savantes, With
Introduction and Notes. Extra fcap. 8vo. cloth, 2s. 6d.

Racine’s Andromaque, and Corneille’s Le Menteur. With
Louis Racine’s Life of his Father. Extra fcap. 8vo. cloth, 2s. 6d.

Moliere’s Les Fourberies de Scapin, and Racine’s Athalie.
With Voltaire’s Life of Molitre. Extra fcap. 8vo. cloth, 25. 6d.

Selections from the Correspondence of Madame de Sévigné
and her chief Contemporaries. Intended more especially for Girls’
Schools. Extra fcap. 8vo. cloth, 35.

30 Clarendon Press, Oxford.

Voyage autour de ma Chambre, by Xavier de Maistre; Ourika,
by Madame de Duras ; La Dot de Suzette, by Fievée ; Les Jumeaux
de I’Hotel Corneille, by Edmond About; Mésaventures d’un Ecolier,
by Rodolphe Tépffer. Extra fcap. 8vo. cloth, 25. 6d.

Regnard’s Le Joueur, and Brueys and Palaprat’s Le
Grondeur. Extra fcap. 8vo. cloth, 2s. 6d.

Louis XIV and his Contemporaries; as described in Extracts
from the best Memoirs of the Seventeenth Century. With English
Notes, Genealogical Tables, &c. Extra fcap. 8vo. cloth, 2s. 6d.

V. GERMAN.

LANGE’S German Course. By HERMANN LANGE, Teacher of
Modern Languages, Manchester:
The Germans at Home; a Practical Introduction to German

Conversation, with an Appendix containing the Essentials of German
Grammar. Second Edition. 8vo. cloth, 2s. 6d.

The German Manual; a German Grammar, a Reading Book,
and a Handbook of German Conversation. 8vo. cloth, 7s. 6d.

A Grammar of the German Language. 8vo. cloth, 35. 6d.

This ‘Grammar’ is a reprint of the Grammar contained in ‘The German
Manual,’ and, in this separate form, is intended for the use of students
who wish to make themselves acquainted with German Grammar
chiefly for the purpose of being able to read German books. ;

German Composition; Extracts from English and American
writers for Translation into German, with Hints for Translation in foot-
notes. In the Press.

Lessing’s Laokoon. With Introduction, English Notes, etc.
By A. Hamann, Phil. Doc., M.A. Extra fcap. 8vo. cloth, 4s. 6d.

Wilhelm Tell. A Drama. By Schiller. Translated into
English Verse by E. Massie, M.A. Extra fcap. 8vo. cloth, 55.

Also, Edited by C. A, BUCHHEIM, Phil. Doc., Professor in
King’s College, London:
Goethe’s Egmont. With a Life of Goethe, &c. Third Edition.
Extra fcap. 8vo. cloth, 35.
Schiller’s Wilhelm Tell. With a Life of Schiller ; an historical

and critical Introduction, Arguments, and a complete Commentary.
Fourth Edition. Extra fcap. 8vo. cloth, 35. 6d.

Lessing’s Minna von Barnhelm. A Comedy. With a Life of
Lessing, Critical Analysis, Complete Commentary, &c. Fourth Edition.
Extra fcap. 8vo. cloth, 35. 6d.

Schiller’s Historische Skizzen; Egmonts Leben und Tod, and

Belagerung von Antwerpen. Second Edition, Extra fcap. 8vo. cloth,
25. 6d.

Clarendon Press, Oxford. 31

Goethe’s Iphigenie auf Tauris. A Drama. With a Critical
Introduction and Notes. Extra fcap. 8vo. cloth, 3s.

Modern German Reader. A Graduated Collection of Prose
Extracts from Modern German writets :—
Part I. With English Notes, a Grammatical Appendix, and a com-
plete Vocabulary. Extra fcap. 8vo, cloth, 2s. 6d.
Parts II and II] in greparation.

In Preparation.
Schiller’s Maria Stuart. With Notes, Introduction, &c.
Schiller’s Jungfrau von Orleans. With Notes, Introduction, &c.
Selections from the Poems of Schiller and Goethe.
Becker’s (K. F.) Friedrich der Grosse.
Lessing’s Nathan der Weise. With Introduction, Notes, etc.

VI. MATHEMATICS, &c.

Figures Made Easy: a first Arithmetic Book. (Introductory
to ‘The Scholar’s Arithmetic.) By Lewis Hensley, M.A., formerly
Fellow and Assistant Tutor of Trinity College, Cambridge. Crown 8vo.
cloth, 6d.

Answers to the Examples in Figures made Easy, together
with two thousand additional Examples formed from the Tables in the
same, with Answers. By the same Author. Crown 8vo. cloth, Is.

The Scholar’s Arithmetic; with Answers to the Examples,
By the same Author. Crown 8vo, cloth, 4s. 6d.

The Scholar’s Algebra. An Introductory work on Algebra.

- By the same Author. Crown 8vo. cloth, 4s. 6d.

Book-keeping. By R.G.C. Hamilton, Financial Assistant
Secretary to the Board of Trade, and John Ball (of the Firm of
Quilter, Ball, & Co.), Co-Examiners in Book-keeping for the Society
of Arts. New and enlarged Edition. Extra fcap. 8vo. limp cloth, 25.

A Course of Lectures on Pure Geometry. By Henry J.

Stephen Smith, M.A., F.R.S., Fellow of Corpus Christi College, and
Savilian Professor of Geometry in the University of Oxford.

Acoustics. By W. F. Donkin, M.A., F.R.S., Savilian Professor
of Astronomy, Oxford. 1870. Crown 8vo. cloth, 7s. 6d.

A Treatise on Electricity and Magnetism. By J. Clerk
Maxwell, M.A., F.R.S., Professor of Experimental Physics in the Uni-
versity of Cambridge. A New Edition in the Press, edited by W. D.
Niven, M.A., Fellow of Trinity College, Cambridge.

An Elementary Treatise on the same subject. Edited, from
the materials left by Professor Clerk Maxwell, by W. Garnett, M.A.,
Fellow of St, John’s College, Cambridge. In the Press.

32 Clarendon Press, Oxford.

A Treatise on Statics. By G.M. Minchin, M.A., Professor of
Applied Mathematics in the Indian Engineering College, Cooper’s Hill,
Second Edition, Revised and Enlarged. 1879. 8vo. cloth, 14s.

A Treatise on the Kinetic Theory of Gases. By Henry
William Watson, M.A., formerly Fellow of Trinity College, Cambridge.
1876 8vo. cloth, 35. 6d.

A Treatise on the Application of Generalised Coordinates
to the Kinetics of a Material System. By H. W. Watson, M.A., and
S. H. Burbury, M.A., formerly Fellow of St. John’s College, Cambridge.
1879. 8vo. cloth, 6s.

Geodesy. By Colonel Alexander Ross Clarke, C.B., R.E. 1880.
8vo. cloth, 12s. 6d.

VII. PHYSICAL SCIENCE.

A Handbook of Descriptive Astronomy. By G. F,
Chambers, F.R.A.S. Third Edition. 187]. Demy 8vo. cloth, 285.

A Cycle of Celestial Objects. Observed, Reduced, and Dis-
cussed by Admiral W. H. Smyth, R.N. Revised, condensed, and
greatly enlarged by G. F. Chambers, F.R.A.S. 1881. 8vo. cloth, 215.

Chemistry for Students. By A.W. Williamson, Phil. Doc.,
F.R.S., Professor of Chemistry, University College, London. A new
Edition, with Solutions, 1873. Extra fcap. 8vo. cloth, 8s. 6d.

A Treatise on Heat, with numerous Woodcuts and Diagrams,
By Balfour Stewart, LL.D., F.R.S., Professor of Natural Philosophy in
Owens College, Manchester. Fourth Edition. 1881, Extra fcap.8vo.
cloth, 7s. 6d.

Lessons on Thermodynamics. By R.E. Baynes, M.A., Senior
Student of Christ Church, Oxford, and Lee’s Reader in Physics. 1878,
Crown 8vo. cloth, 7s. 6d.

Forms of Animal Life. By G. Rolleston, M.D., F.R.S.,
Linacre Professor of Physiology, Oxford. Illustrated by Descriptions
and Drawings of Dissections. Demy 8vo. cloth, 16s.

Exercises in Practical Chemistry. Vol. I. Elementary Exer-
cises. By A. G. Vernon Harcourt, M.A., F.R.S., Senior Student of
Christ Church, and Lee’s Reader in Chemistry; and H. G. Madan,
M.A., Fellow of Queen’s College, Oxford. Third Edition. Revised by
H. G. Madan, M.A, Crown 8vo. cloth. gs.

Crystallography. By M.H.N. Story-Maskelyne, M.A., Pro-
fessor of Mineralogy, Oxford; and Deputy Keeper in the Department of
Minerals, British Museum. In the Press,

VIII. HISTORY.

The Constitutional History of England, in its Origin and
Development. By William Stubbs, D.D., Regius Professor of Modern
History. Library Edition, Three vols. demy 8vo. cloth, 21..8s,

Also in 3 vols. crown 8vo. price 125, each.

Clarendon Press, Oxford. 33

Select Charters and other Illustrations of English Con-
stitutional History, from the Earliest Times to the Reign of Edward I.
Arranged and Edited by W. Stubbs, M.A. Fourth Edition, 1881.
Crown 8vo. cloth, 8s. 6d.

A History of England, principally in the Seventeenth Century.
By Leopold Von Ranke. Translated by Resident Members of the
University of Oxford, under the superintendence of G. W. Kitchin,
M.A., and C. W. Boase, M.A. 1875. 6 vols. 8vo. cloth, 32. 35.

A Short History of the Norman Conquest of England. By
E. A. Freeman, M.A, Extra fcap. 8vo. cloth, 25, 6d.

Genealogical Tables illustrative of Modern History. By
H. B. George, M.A. Second Edition. Small 4to. cloth, 12s.

A History of France. With numerous Maps, Plans, and
Tables. By 6. W. Kitchin, M.A. In Three Volumes. 1873-77.
Crown 8vo. cloth, each 10s. 6d.

Vol. 1. Down to the Year 1453. Vol. 2. From 1453-1624.
Vol. 3. From 1624-1793.

A History of Germany and of the Empire, down to the close
of the Middle Ages. By J. Bryce, D.C.L., Regius Professor of Civil
Law in the University of Oxford.

A History of British India. By S.J. Owen, M.A., Reader in
Indian History in the University of Oxford.

A Selection from the Despatches, Treaties, and other Papers
of the Marquess Wellesley, K.G., during his Government of India.
Edited by S. J. Owen, M.A., formerly Professor of History in the Elphin-
stone College, Bombay. 1877. 8vo. cloth, τὶ, 4s.

A Selection from the Despatches, Treaties, and other Papers
relating to India of Field-Marshal the Duke of Wellington, K.G. By
the same Editor. 1880. 8vo. cloth, 24s.

A History of the United States of America. By E. J. Payne,
M.A., Barrister-at-Law, and Fellow of University College, Oxford. In
the Press.

A History of Greece from its Conquest by the Romans to
the present time, B.c. 146 to a.p. 1864. By George Finlay, LL.D.
A new Edition, revised throughout, and in part re-written, with con-
siderable additions, by the Author, and Edited by H. F. Tozer, M.A.,
Tutor and late Fellow of Exeter College, Oxford. 1877. 7 vols.
8vo. cloth, 3]. τος.

A Manual of Ancient History. By George Rawlinson, M.A.,
Camden Professor of Ancient History, formerly Fellow of Exeter
College, Oxford. Second Edition. Demy 8vo. cloth, 145.

A History of Greece. By E. A. Freeman, M.A., formerly
Fellow of Trinity College, Oxford,

34 Clarendon Press, Oxford.

Italy and her Invaders, A.D. 376-476. By T. Hodgkin,
Fellow of University College, London. Illustrated with Plates and
Maps. 2 vols, 8vo. cloth, 11. 12s.

IX. LAW.

The Elements of Jurisprudence. By Thomas Erskine
Holland, D.C.L., Chichele Professor of International Law and Diplo-
macy, and Fellow of All Souls College, Oxford. 1880. Demy ὅνο.
cloth, 108. 6d.

The Institutes of Justinian, edited as a recension of the Insti-
tutes of Gaius. By the same Editor. 1873. Extra fcap. 8vo. cloth, 5s.

Gaii Institutionum Juris Civilis Commentarii Quatuor ;
or, Elements of Roman Law by Gaius. With a Translation and Com-
mentary by Edward Poste, M.A., Barrister-at-Law, and Fellow of Oriel
College, Oxford. Second Edition. 1873. 8vo. cloth, 18s.

Select Titles from the Digest of Justinian. By T. E.
Holland, D.C.L., Chichele Professor of International Law and Diplo-
macy, and Fellow of All Souls’ College, Oxford, and C. ἵν. Shadwell,
B.C.L., Fellow of Oriel College, Oxford. 8vo. cloth, 145.

Also sold in Parts, in paper covers, as follows :—
Part I. Introductory Titles. 2.. 64.
Part 11. Family Law. 1s.
Part III. Property Law. 2s. 6d.
Part IV. Law of Obligations (No.1). 35. 6d.
Part IV. Law of Obligations (No. 2). 45. 6d.

An Introduction to the Principles of Morals and Legisla-
tion. By Jeremy Bentham. Crown 8vo. cloth, 6s. 6d,

Elements of Law considered with reference to Principles of
General Jurisprudence. By William Markby, M.A., Judge of the High
Court of Judicature, Calcutta. Second Edition, with Supplement.
1874. Crown 8vo. cloth, 7s. 6d. Supplement separately, 25.

Alberici Gentilis, I.C. D., I. C. Professoris Regii, De [ure Belli
Libri Tres. Edidit Thomas Erskine Holland I.C.D., Iuris Gentium
Professor Chicheleianus, Coll. Omn. Anim, Socius, necnon in Univ.
Perusin. Iuris Professor Honorarius. 1877. Small 4to. half morocco, 21s.

International Law. By William Edward Hall, M.A.,
Barrister-at-Law. Demy 8vo. cloth, 21s.

An Introduction to the History of the Law of Real
Property, with original Authorities. By Kenelm E. Digby, M.A., of
Lincoln’s Inn, Barrister-at-Law. Second Edition, 4876. Crown 8vo.

cloth, 7s. 6d.

Principles of the English Law of Contract. By Sir William
R. Anson, Bart., B.C.L., Vinerian Reader of English Law, and Fellow -
of All Souls College, Oxford. 1879. Crown 8vo, cloth, gs.

Clarendon Press, Oxford. 35

X. MENTAL AND MORAL PHILOSOPHY.

Bacon. Novum Organum. Edited, with Introduction, Notes,
&c., by T. Fowler, M.A., Professor of Logic in the University of
Oxford. 1878. 8vo. cloth, 14s.

Locke’s Conduct of the Understanding. Edited, with In-
troduction, Notes, etc., by T. Fowler, M.A., Professor of Logic in the
University of Oxford. Extra feap. 8vo. cloth, 2s,

Selections from Berkeley, with an Introduction and Notes.
For the use of Students in the Universities. By Alexander Campbell
Fraser, LL.D, Second Edition. Crown 8vo. cloth, 7s. 6d. (See also

p. 18.)

The Elements of Deductive Logic, designed mainly for the
use of Junior Students in the Universities. By T. Fowler, M.A.,
Professor of Logic in the University of Oxford. Seventh Edition, with
a Collection of Examples. Extra fcap. 8vo. cloth, 35. 6d.

The Elements of Inductive Logic, designed mainly for the
use of Students in the Universities. By the same Author. Third
Edition. Extra feap. 8vo. cloth, 6s.

A Manual of Political Economy, for the use of Schools. By
J. E. Thorold Rogers, M.A., formerly Professor of Political Economy,
Oxford. Third Edition, Extra fcap. 8vo. cloth, 4s. 6d.

XI. ART, &c.

A Handbook of Pictorial Art. By R. St. J. Tyrwhitt, M.A.,

formerly Student and Tutor of Christ Church, Oxford. With coloured

‘Illustrations, Photographs, and a chapter on Perspective by A. Mac-
donald. Second Edition. 1875. 8vo. balf morocco, 18s.

A Musie Primer for Schools. By J. Troutbeck, M.A., Music
Master in Westminster School, and R. F. Dale, M.A., B. Mus., Assistant
Master in Westminster School. Crown 8vo. cloth, 1s. 6d.

A Treatise on Harmony. By Sir F.A. Gore Ouseley, Bart.,
Professor of Music in the University of Oxford. Second Edition. gto.
cloth, 10s.

A Treatise on Counterpoint, Canon, and Fugue, based upon
that of Cherubini. By the same Author. Second Edition. ato. clotb, 16s.

A Treatise on Musical Form and General Composition.
By the same Author. 4to. cloth, tos.

The Cultivation of the Speaking Voice. By John Hullah.
Second Edition, Extra fcap. 8vo. cloth, 25. 6d.

26 Clarendon Press, Oxford.

XII. MISCELLANEOUS.

The Construction of Healthy Dwellings; namely Houses,
Hospitals, Barracks, Asylums, etc. By Douglas Galton, late Royal
Engineers, C.B., F.R.S., etc. Demy 8vo. cloth, 10s. 6d.

River and Canal Engineering. By Leveson Francis Vernon
Harcourt, M.A., C.E. Preparing.

A System of Physical Education: Theoretical and Practical.
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Specimens of Lowland Scotch and Northern English. By
Dr. J. A.H. Murray. Preparing.

English Plant Names from the Tenth to the Fifteenth Century.
By J. Earle, M.A. Small fcap. 8vo, cloth, 5s.

An Icelandic Prose Reader, with Notes, Grammar, and Glos-
sary by Dr. Gudbrand Vigfusson and F. York Powell, M.A. 1879.
Extra fcap. 8vo. cloth, tos. 6d.

Dante. Selections from the Inferno. With Introduction and
Notes. By H.B. Cotterill, B.A. Extra feap. 8vo. cloth, 4s. 6d.

Tasso. La Gerusalemme Liberata. Cantosi, ii. With Intro-
duction and Notes. By the same Editor. Extra fcap. 8vo. cloth, 2s. 6d.

The Modern Greek Language in its relation to Ancient Greek.
By E. M. Geldart, B.A. Extra fcap. 8vo. cloth, 4s. 6d.

The Book of Tobit. A Chaldee Text, from a unique MS. in
the Bodleian Library; with other Rabbinical Texts, English Trans-

lations, and the Itala. Edited by Ad. Neubauer, M.A. 1878. Crown
8vo cloth, 6s.

A Commentary on the Book of Proverbs. Attributed to
Abraham Ibn Ezra. Edited from a Manuscript in the Bodleian Library
by S. R. Driver, M.A. Crown 8vo. paper cover, 35. 6d.

Outlines of Textual Criticism applied to the New Testament.
By C. E. Hammond, M.A., Fellow and Tutor of Exeter College, Oxford.
Third Edition. Extra fcap. 8vo. cloth, 3s. 6d.

A Handbook of Phonetics, including a Popular Exposition of

the Principles of Spelling Reform. By Henry Sweet, M.A. Extra fcap.
8vo. cloth, 4s. 6d.

LONDON: HENRY FROWDE,
OXFORD UNIVERSITY PRESS WAREHOUSE, 7 PATERNOSTER Row,
OXFORD: CLARENDON PRESS DEPOSITORY,
116 HIGH STREET.
The DELEGATES OF THE PRESS invite suggestions and advice from
all persons interested in education; and will be thankful for hints, &c.

addressed to the SECRETARY TO THE DELEGATES, Clarendon Press,
Oxford.

Bibles Printed at the Clarendon Press.

THE

OXFORD BIBLE FOR TEACHERS.

THREE NEW EDITIONS, ON INDIA PAPER,
EXTREMELY THIN AND LIGHT.

No. 2A, Minion 8vo. THIN.

(SUPERINTENDENT’S EDITION 2)

Size, 72 inches , 54 inches br and 1 inch
᾿ Weed Weight 22 Crone

and professions of obedience,
mikes thou me according to thy
ord.

6 I have declared my ways, and thou

ardest me: “teach me phy θέα αίοι, epee Lee errs eo ster δῇ 4 18 8
7 Make me to understand the way orocco, limp . . 7
τ Turkey morocco, lim - © «© « O 18 0
thy ῬΙΘΟΘΡΙΩ : τῇ Ὁ Β88}} I talk of Turkey morocco, flap φᾶρος τι ΟΥ̓ Ὁ
wondrous works. Ἢ Levant morocco, lined calf, flap edges. 1 4 0
*My soul 2 melteth for heaviness: Ditto, very flexible, silk sewed, red
rengthen thou me according unto thy | 36. under gold in the round—the most 111 6
ord. wiurable binding anes
9 Remove from me the way of lying: With Prayer setae a ye ῦ Η ὃ

ἃ grant me thy law graciously.
0 I have chosen the way of truth:

No. 5A. Ruby 16mo, THIN,
(POCKET EDITION.)

Size, θὰ inches long, 44 inches broad, and 1 inch thick.
Weight 15 ounces including binding. 1456 pp.

Paste grain morocco, imp .

PSALMS. and professions of obedience.
wauioken thou me according to thy | «

26 T have declared my ways, and
thou heardest

: ας ΤΥ] στον. 1. | Persian morocco, ρ. . 4 ὦ ll

statutes. ci gunna: Be δ, ἡ, Turkey morocco, limp . ἢ 12
gure | 21 Make me to understand the way | ἃ 21:1}. | Turkey morocco, flap edges ee ee
oem of thy precepts: so ¥sball I talk of | pp. 145.5,6,| Levant morocco, lined calf, flap edges .

thy wondrous works.
filed in *My soul 2melteth for heavi-
the law | ness: strengthen thou me according
unto thy word.
eep his| 29 Remove from me the way of
m with lying: and grant me thy law gra-

clously.
t: they | 30 T have chosen the way of

2 Heb. er gold in the round—the most
durable binding extant

With Apocrypha, extra . .

With Prayer-Book, extra .

ες ὧν, ὌΝ, very flexible, silk sewed, ri i

oc KF Φὥφοςο
“-
οι

on ὦ ooocooe

No. 6A. Pearl 16mo. THIN.

(SMALLEST EDITION.)

Size, δὰ inches long, 83 inches broad, and 1 inch
ἰδ. Weight 123 ounces.

Paste grain morocco, limp
Persian morocco, limp .
Turkey morocco, limp .
Turkey morocco, flap edges
Levant morocco, lined calf, flap edges
Ditto, very flexible, silk sewed, at

ee ee

under gold jn the round—the most
durable binding extant
With Apocrypha, extra . . .΄.
niquity: they With Prayer-Book, extra at let “ὦ

oo Φ Φοοοςο
μαμὰ
mre

oe Φ ascooco

Specimen leaves will be sent on application.

THE OXFORD BIBLE FOR TEACHERS.

Six Editions printed on best Rag-made printing paper.

of obedience.
9 thy

« ver. 40,

— Width of Margin, —

and professions of obedience,

« ver. 40,

γαίοκοα thou me according to thy |»rer. 40.

6 I have declared my ways, and thou

ardest me: “teach me thy statutes. | *ver,.12

7 Make me to understand the way | 427. tm
thy precepts: so ¥shall I talk of | #86.11.
y wondrous works. ace le.
8 *My soul ?melteth for heaviness: |. Ps 107.

{ALMS.

and professions of obedience,

δ; DALETH.
r 25 * My soul cleaveth ok ὑπ de # Pa. 44.25,
“quicken thou me according to thy μι τ ἢ

word,

"06 I have declared my ways, and
thou heardest me: *teach me thy
statutes,

in| 27 Make me to understand the way
aw | of thy precepts: so “shall I talk of
thy wondrous works,

28 *My soul 2melteth for heaviness:

7 Ps, 145.5,6,
© Ps. 107. 26,

and professions of obedience.
D;| sauicgen thou me according to thy | "

261 have declared my ways, and
thou heardest me: "teach ae thy
es, | Statutes,
27 Make me to understand the way
of thy precepts: so ¥shall I talk of
ἴῃ | thy wondrous works.
ww] 28 *My soul 2melteth for heaviness:

PSALMS.

7 Pe. 145,56,
4 Pe, 107. 96,

and professions of obedience.
Lorp; | “quicken thou di .
soRDs we ou me according to thy

26 I have declared my ways, and
thou heardest me: tench oho thy

ies, statutes, 7 ea
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to the Lorn; sanicken thou me according to thy

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™me to understand the way
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undefiled in! “93 «My soul 2melteth for heavi-

No. 1. Minion Small 4to.

(94 x 7 x 13 inches.)
A Superb Edition, with Wide Margins for Manu-
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Cloth boards, red edges 7 © « O 8
French morocco, gilt edges « 6 « O 10
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Best Turkey morocco, limp - « 0 15
Best Turkey morocco, circuit a ολροι . oO 19
Levant morocco, calf lined, with flap edges 1 1
No. 8. Nonpareil 8vo.
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Cloth boards, red edges o 6 6« 0 ὅ
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THE

OXFORD BIBLE

FOR TEACHERS

CONTAINS THE FOLLOWING

HELPS TO THE STUDY OF THE BIBLE.

1. NOTES ANALYTICAL, CHRONOLOGICAL, HISTORICAL, GEOGRAPHICAL,
ZOOLOGICAL, BOTANICAL, AND GEOLOGICAL,

1. Norss on THE OLD TESTAMENT :—
i, Title of the Bible.
fi. Hebrew Divisions of the Bible :-—
(a) The Law.
(Ὁ) The Prophets.
(c) The Scriptures.
ili. Divisions of the English Bible :—
(a) The Pentateuch.
(b) The Historical Books.
(c) The Poetical Books.
(d) The Prophetical Books.
Analysis and Summary of each.
2. SUMMARY OF THE INTERVAL BETWEEN THE
OLD anD New TESTAMENTS.

8. FAMILY oF THE HERopDs.

4. JEwIsH Srcrs, Parrtizs, ὅσο.

5. CHRONOLOGY OF THE OLD TESTAMENT.

6. CHRONOLOGY OF THE ACTS AND EPISTLES.

7. HistorrcaL SUMMARY.

8. MIRACLES AND PARABLES OF THE OLD TES-

TAMENT.

9. MIRACLES AND PARABLES OF OUR LORD.
10. Namzs, TITLES, AND OFFICES OF CHRIST.
1L PROPHECIES RELATING TO CHRIST.

12, SPECIAL PRAYERS FOUND IN SCRIPTURE.
13. ΝΟΤΕΒ oN THE New TESTAMENT :—
i. Early Copies.
li. Divisions of the New Testament :—
(a) Constitutional and Historical.
(b) Didactic.
(c) Prophetic.
Analysis and Summary of each.
14, HanMony or THE GosPELs.

15. PAUL’s MissIONARY JOURNEYS.
, » VOYAGE To RoME.
17. GEOGRAPHY AND TOPOGRAPHY OF PALES-

TINE.
18. MouUNTAINS OF SCRIPTURE, WITH THEIR AS-
SOCIATIONS.
19. Rivers anD Lakers oF SCRIPTURE, AND
EVENTS CONNECTED WITH EACH.
20, ETHNOLOGY oF BIBLE LANDs.
2L QUADRUPEDS NAMED IN THE BIBLE, WITH
DESCRIPTION OF EACH.
22. SumMMaRy OF MAMMALIA OF THE BIBLE.
23, FISHERIES OF PALESTINE, WITH THEIR PRo-
Ducts.
24, AQUATIC ANIMALS MENTIONED IN THE BIBLE.
25, BIRDS FOUND IN PALESTINE.
26. Reprines or SCRIPTURE.
27. INSECTS OF PALESTINE.
28. Trexs, PLANTS, FLOWERS, &0., OF PALESTINE.
29, GEoLoGY or BIBLE LANps :—
i. Mineral Substances, ὅσ.
ii. Metals.
111. Precious Stones.
80. Musro AND MusicaL INSTRUMENTS :—
1. Stringed Instruments.
ii. Wind Instruments.
iii. Instruments of Percussion.
81. ΤΑΒΙΕΒ oF WEIGHTS, MEASURES, TIME, AND
Money.
32. Tus JEWISH YEAR.
33. WorDs OBSOLETE OR AMBIGUOUS.
34. WoRDS USED SYMBOLICALLY.
85. BLANK Leaves For MS. Norzs.

Il AN INDEX TO THE HOLY BIBLE
Ill. THE NEW OXFORD CONCORDANCE.

IV. DICTIONARY OF SCRIPTURE PROPER NAMES, WITH THEIR
PRONUNCIATION, MEANINGS, AND REFERENCES.

V. SCRIPTURE ATLAS (INDEXED).

1—THE NATIONS OF THE ANCIENT WORLD.

2.—ARMENIA, ASSYRIA, BABYLONIA, SYRIA, &O.,
IN THE PATRIARCHAL AGES.

8.—CANAAN IN THE PATRIARCHAL AGES.

4.—Ea@yPpT AND THE SINAI PENINSULA, illus-
trating the Journeys of the Israelites to the
Promised Land.

5.—CANAAN AS DIVIDED AMONG THE TRIBES.

6.—DoMINIONS OF DAVID AND SOLOMON,

7.—TuE Kinepoms oF JUDAH AND ISRAEL.

8—ASSYRIA AND THE ADJACENT LANDS, illus-
trating the Captivities.

9.—JERUSALEM AND ITs ENVIRONS.

10.—PALESTINE IN THE TIME OF OUR SAVIOUR.

ae Roman EMPIRE IN THE APOSTOLIO

GE.

12—MapP ILLUSTRATING THE TRAVELS OF ST.

PauL,

THE OXFORD BIBLE FOR TEACHERS.

Extracts from @pintons.

“The large collection of varied information which you have appended to the Oxrorn
Biss FoR TEACHERS, in a form so readily available for reference, has evidently been com-
piled with the greatest care; and the testimony which you have received to its accuracy
is a guarantee of its high value. I cannot doubt that the volume, in its various forms, will
be of great service.”"—THe ARCHBISHOP OF CANTRRBURY.

“The notion of including in one volume all the helps that a clergyman or teacher would
be likely to want for the study of the Bible has never been realised before with the same
success that you have attained in the Oxrorp Brstm For TEacHers. In the small
edition (Ruby 16mo. thin), by the use of paper very skilfully adapted to the purpose, there
is a Bible with an Atlas, a Concordance, an Index, and several Tractates on various points
of Biblical antiquity, the whole, in a very solid binding, weighing a pound and an ounce: no
great weight for what is really a miniature library. The clergy will probably give the
preference to the larger book, marked No. 4. This includes the Apocrypha, with all the
helps to the use of the Bible that distinguish the series. Its type is excellent. Many
clergymen are obliged to write sermons when travelling from place to place. This volume
would serve as a small library for that purpose, and not too large for the most moderate
portmanteau. I think that this work in some of its forms should be in the hands of
every teacher. The atlas is very clear and well printed. The explanatory work and the
indices, so far as I have been able to examine them, are very carefully done. I am glad
that my own University has, by the preparation of this series of books, taken a new step
for the promotion of the careful study of the Word of God. That such will be the effect
of the publication I cannot doubt.”—Tug ARCHBISHOP OF YORK.

“It would be difficult, I think, to provide for Sunday-School Teachers, or indeed for other
students of the Bible, so much valuable information in so convenient a form as 18. now
comprised in the OxrorD ΒΙΒΙῊ FOR TRACHERS.”—THR BIsHOP OF LONDON.

“The idea of a series of Bibles in different types, corresponding page for page with one
another, is one which the Dean has long wished to see realised for the sake of those who find
the type of their familiar copies no longer available .. . . The amount of information com-
pressed into the comparatively few pages of the Appendix is wonderful. And the Dean is
glad to hear that the help of such eminent contributors has been available for its com-
pilation. The Concordance seems to be sufficiently full for reference to any text that may
be required.’—Tug ῬΈΑΝ oF ROCHESTER.

“Having by frequent use made myself acquainted with this edition of the Holy Scrip-
tures, I have no hesitation in saying that it is a most valuable book, and that the ex-
planatory matter collected in the various appendices cannot but prove most helpful, both
to teachers and learners, in acquiring ἃ more accurate and extensive knowledge of the Word
of God.”—Txm BisHor oF LICHFIELD.

“I have examined the Oxrorp ΒΙΒΙῈ ror TEACHERS with very great care, and con-
gratulate you upon the publication of so valuable a work. It contains within a reason-
able compass a large mass of most useful information, arranged so conveniently as to be
easily accessible, and its effect will be not merely to aid, but also, I think, to stimulate
the studies of the reader. The book is also printed so beautifully, and is so handsome
in every way, that I expect it will be greatly sought after, as a most acceptable present
to any who are engaged in teaching in our Sunday Schools and elsewhere.”—Tum DEAN oF
CaNTBRBURY.

THE OXFORD BIBLE FOR TEACHERS.

Ertracts from ©pinions (continued).

“T have examined with some care a considerable portion of the ‘Helps to the Study
of the Bible,’ which are placed at the end of the Oxrorp Bree ror ΤΕΑΟΗΒΕΒ, and have
been much struck with the vast amount of really useful information which has there been
brought together in a small compass, as well as the accuracy with which it has been com-
piled. The botanical and geological notices, the account of the animals of Scripture, &c.,
seem to be excellent, and the maps are admirable. Altogether, the book cannot fail to be
of service, not only to teachers, but to all who cannot afford a large library, or who have
not time for much independent study.”"—Tum DEAN OF PETERBOROUGH.

“TI have been for some time well aware of thé value of the Oxrorp ΒΙΒΙΗ For TEACH-
ERs, and have been in the habit of recommending it, not only to Sunday-School Teachers,
but to more advanced students, on the ground of its containing a large mass of accurate
end well-digested information, useful and in many cases indispensable to the thoughtful
reader of Holy Scripture; in fact, along with the Bible, a copious Index, and a Concor-
dance complete enough for all ordinary purposes, this one volume includes a series of short
but comprehensive chapters equivalent to a small library of Biblical works.”—THs Bishop
oF LIMERICK.

“Having examined the Oxrorp ΒΙΒῚΒ ror Tracners carefully, I am greatly pleased
with it. The ‘Helps to the Study of the Bible’ at the end contain a great amount of
most valuable information, well calculated not only to lead to a good understanding of the
text, but to stimulate the student to further efforts. It differs from many publications in
this, that the information is so admirably arranged, that it is well suited for reference,
and is easily available for the student. The edition would be most useful to Sunday-School
Teachers, a great help to those who desire that the young shall have a real knowledge of the
Word of God.”—Tue Bishop or Cork.

“The Oxrorp ΒΙΒΙΒ FoR TEACHERS may, I think, without exaggeration, be described
as a wonderful edition of the Holy Scriptures. The clearness and beauty of the type, and
the convenient shape of the volume, leave nothing to be desired. I know nothing of the
same compass which can be compared to the ‘Helps to the Study of the Bible’ for fulness
of information and general accuracy of treatment. It is only real learning which can ac-
complish such a feat of compression.”—Ta Bishop oF DERRY AND RAPHOR,

“T consider the Oxrorp ΒΙΒΙΞ ror Tzacuers to be simply the most valuable edition
of the English Bible ever presented to the public.”—THE Van. ARCHDBACON RBICHEL.

“The Oxrorp Brste For TEACHERS is in every respect, as regards type, paper, binding,
and general information, the most perfect volume I have ever examined.”—Tue Rav. Pru-
BENDARY WILSON, of the National Society’s Depository.

“The essence of fifty expensive volumes, by men of sacred learning, is condensed into the
pages of the OxrorD Bree For TEACHERS.” —THB REV. ANDREW THOMSON, D.D., Edinburgh.

“The latest researches are laid under contribution, and the Bible Student is furnished
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SACRED BOOKS OF THE EAST

TRANSLATED

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μ᾿ 4 7 τον "Ὁ

THE BHAGAVADGITA,

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AND

THE ANUGITA

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SECOND EDITION, REVISED

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UNS S 1905
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CONTENTS.

PAGR

BracavapeitaA :—
Introduction —. : ὃ : : ὃ ; '
Translation d : Γ : ‘ : . ἐς 37
SaNaTSuGATiva :—
Tatroduction —. ‘ . : ; ‘ . . 135
Translation ‘ 5 : : : : : . 149
Αχιυοῖτα:--
Introduction. ‘ Γ . : ἔα ; . 197
Translation ‘ F Ἶ : . ἃ ᾿ . 229
Impex or Ραινεῖραῖ, Matrers . . : ‘ : . 395
Saxsxrit Inpex : . , ‘ Γ : . - 439

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BHAGAVADGITA.

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INTRODUCTION

TO

BHAGAVADGITA.

IT has become quite a literary commonplace, that—to
borrow the words of Professor Max Miiller in one of his
recent lectures—history, in the ordinary sense of the word,
is almost unknown in Indian literature’, And it is certainly
a remarkable irony of fate, that we should be obliged to
make this remark on the very threshold of an introduction
to the Bhagavadgit4 ; for according to the eminent French
philosopher, Cousin’, this great deficiency in Sanskrit litera-
ture is due, in no inconsiderable measure, to the doctrines
propounded in the Bhagavadgita itself. But however that
may be, this much is certain, that the student of the Bha-
gavadgit4 must, for the present, go without that reliable
historical information touching the author of the work, the
time at which it was composed, and even the place it
occupies in literature, which one naturally desires, when
entering upon the study of any work. More especially in
an attempt like the present, intended as it mainly is for
students of the history of religion, I should have been better
pleased, if I could, in this Introduction, have concentrated
to a focus, as it were, only those well ascertained historical
results, on which there is something like a consensus of
opinion among persons qualificd to judge. But there is no
exaggeration in saying, that it is almost impossible to lay
down even a single proposition respecting any important

' Hibbert Lectures, p. 131.

3 Lectares on the History of Modern Philosophy (translated by O. W. Wight),
vol. i, pp. 49, §0. At p. 433 sey. of the second volume, M. Cousin gives a
general view of the doctrine of the Git4. See also Mr. Maurice’s and Ritte.’s
Hutories of Philosophy.

(8) B

2 BHAGAVADGITA.

matter connected with the Bhagavadgita, about which any
such consensus can be said to exist. The conclusions
arrived at in this Introduction must, therefore, be distinctly
understood to embody individual opinions only, and must
be taken accordingly for what they are worth.

The full name of the work is Bhagavadgita. In common
parlance, we often abbreviate the name into Gita, and in
Sanskrit literature the name occurs in both forms. In the
works of Sankard4sarya, quotations from the Gita are
introduced, sometimes with the words ‘In the Gita,’ or ‘In
the Bhagavadgit4,’ and sometimes with words which may
be rendered ‘In the Git4s,’ the plural form being used '.
In the colophons to the MSS. of the work, the form current,
apparently throughout India, is, ‘In the Upanishads sung
(Gitas) by the Deity.’ Sankarisdrya, indeed, sometimes
calls it the fsvara Gita? which, I believe, is the specific title
of a different work altogether. The signification, however,
of the two names is identical, namely, the song sung by
the Deity, or, as Wilkins translates it, the Divine Lay.

This Divine Lay forms part of the Bhishma Parvan of the
Mahabhiarata—one of the two well-known national epics of
India. The Gita gives its name to a subdivision of the
Bhishma Parvan, which is called the Bhagavadgita Parvan,
and which includes, in addition to the eighteen chapters of
which the Gita consists, twelve other chapters. Upon this
the question has naturally arisen, Is the Gita a genuine
portion of the Mahabharata, or is it a later addition? The
question is one of considerable difficulty. But I cannot
help saying, that the manner in which it has been generally
dealt with is not altogether satisfactory to my mind. Be-
fore going any further into that question, however, it is
desirable to state some of the facts on which the decision
must be based. It appears, then, that the royal family
of Hastinapura was divided into two branches: the one
called the Kauravas, and the other the Pasdavas. The

"bx gr. Sarfraka Bhashya, vol. ii, p. 840 It is also often cited as a Smriti,
ibid, vol. i, p. 1.52.

3 See inter alia Sarfraka Bhashya, vol. i, p. 485, vol. ii, p. 687, and Cole-
brvoke's Essays, vol. i, p. 353 (Madras, ; Lassen’s cdition of the Gita, XXXV.

INTRODUCTION. 3
former wished to keep the latter out of the share of the
kingdom claimed by them; and so, after many attempts at
an amicable arrangement had proved fruitless, it was deter-
mined to decide the differences between the two parties by
the arbitrament of arms. Each party accordingly collected
its adherents, and the hostile armies met on the ‘holy
field of Kurukshetra,’ mentioned in the opening lines of our
poem. At this juncture, Krishna Dvaipayana, alias Vyasa,
a relative of both parties and endowed with more than
human powers, presents himself before Dhritarashéra, the
father of the Kauravas, who is stated to be altogether blind.
Vyasa asks Dhritardshfra whether it is his wish to look
with his own eyes on the course of the battle; and on
Dhritardsh/ra’s expressing his reluctance, Vyasa deputes
one Safgaya to relate to Dhritarashéra all the events of
the battle, giving to Safigaya, by means of his own super-
human powers, all necessary aids for performing the duty.
Then the battle begins, and after a ten days’ struggle, the
first great general of the Kauravas. namely Bhishma, falls’.
At this point Saggaya comes up to Dhritarashtra, and
announces to him the sad result, which is of course a great
blow to his party. Dhritardsh/ra then makes numerous
enquiries of Safigaya regarding the course of the conflict,
all of which Sasigaya duly answers. And among his
earliest answers is the account of the conversation between
Krishna and Arguna at the commencement of the battle,
which constitutes the Bhagavadgit4. After relating to
Dhritardshéra that ‘ wonderful and holy dialogue,’ and after
giving an account of what occurred in the intervals of the
conversation, Safigaya proceeds to narrate the actual events
of the battle.

With this rough outline of the framework of the story
before us, we are now in a position to consider the opposing
arguments on the point above noted. Mr. Talboys Wheeler
writes on that point as follows?: ‘But there remains one

* The whol: story is given in brief by the late Professor Goldstiicker in the
Westminster Kevicw, April 1868, p. 392 seq. Sce now his Literary Remains, II,
ac

4 #4.
3 History of Incia, vol. i, p. 293.
B2

4 BHAGAVADGITA.

other anomalous characteristic of the history of the great
war, as it is recorded in the Mahabharata, which cannot
be passed over in silence; and that is the extraordinary
abruptness and infelicity with which Brahmanical discourses,
such as essays on law, on morals, sermons on divine things,
and even instruction in the so-called sciences are recklessly
grafted upon the main narrative. ... Krishva and Arguna
on the morning of the first day of the war, when both
armies are drawn out in battle-array, and hostilities are
about to begin, enter into a long and philosophical dialogue
respecting the various forms of devotion which lead to the
emancipation of the soul; and it cannot be denied that,
however incongruous and irrelevant such a dialogue must
appear on the eve of battle, the discourse of Kriéshua,
whilst acting as the charioteer of Arguna, contains the
essence of the most spiritual phases of Brahmanical
teaching, and is expressed in language of such depth and
sublimity, that it has become deservedly known as the
Bhagavad-gita or Divine Song. . . . Indeed no effort has
been spared by the Brahmanical compilers to convert the
history of the great war into a vehicle for Brahmanical
teaching ; and so skilfully are many of these interpolations
interwoven with the story, that it is frequently impos-
sible to narrate the one, without referring to the other,
however irrelevant the matter may be to the main sub-
ject in hand.’ It appears to me, I own, very difficult to
accept that as a satisfactory argument, amounting, as it
does, to no more than this—that ‘ interpolations,’ which must
needs be referred to in narrating the main story even to
make it intelligible, are nevertheless to be regarded ‘as
evidently the product of a Brahmanical age’, and pre-
sumably also a later age, because, forsooth, they are irrele-
vant and incongruous according to the ‘tastes and ideas !’—
not of the time, be it remembered, when the ‘main story’
is supposed to have been written, but—of this enlightened
nineteenth Cent. The BUPPOn, too, which may be Sup:

1 History of India, νοῖ. i, p. 288; and compare ge ueaniy upon this point the
remarks in Gladstonc's Homer, especially vol. i, p. 70 seq.

INTRODUCTION. 5

pased to be derived by this argument from the allegation
that there has been an attempt to Brahmanize, so to say, the
history of the great war, appears to me to be extremely
weak, so far as the Gita is concerned. But that is a point
which will have to be considered more at large in the sequel’.

While, however, I am not prepared to admit the cogency
of Mr. Wheeler's arguments, I am not, on the other hand, to
be understood as holding that the Gita must be accepted
as a genuine part of the original Mahabharata. I own that
my feeling on the subject is something akin to that of the
great historian of Greece regarding the Homeric question,
a feeling of painful diffidence regarding the soundness of
any conclusion whatever. While it is impossible not to
feel serious doubts about the critical condition of the
Mahabharata generally; while, indeed, we may be almost
certain that the work has been tampered with from time to
time’; it is difficult to come to a satisfactory conclusion;
regarding any particular given section of it. And it must
be remembered, also, that the alternatives for us to choose
from in these cases are not only these two, that the section
in question may be a genuine part of the work, or that it
may be a later interpolation: but also this, as suggested
recently, though not for the first time, by Mr. Freeman?
with reference to the Homeric question, that the section
may have been in existence at the date of the original
epos, and may have been worked by the author of the
epos into his own production. For that absence of dread,
‘either of the law or sentiment of copyright,’ which
Mr. Freeman relies upon with regard to a primitive Greek
poet, was by no means confined to the Greek people, but
may be traced amongst us also. The commentator Madhu-
sddana Sarasvati likens the Gita to those dialogues which
oceur in sundry Vedic works, particularly the Upanishads ¢.
Possibly —I will not use a stronger word—possibly the Gita

4 Ynfra, p. 21 seq.

8 Compare the late Professor Goldstticker’s remarks in the Westminster
Review for April 1868, p. 389. 3 Contemporary Review February 1879°.

9 Madbusddana mentions the dialogue between Ganaka and Yag#avalkya as
a specific parallel.

6 BHAGAVADGITA.

may have existed as such a dialogue before the Mah4bha-
rata, and may have been appropriated by the author of
the Mah4bharata to his own purposes'. But yet, upon the
whole, having regard to the fact that those ideas of unity
on which Mr. Wheeler and others set so much store are
scarcely appropriate to our old literature ; to the fact that
the Gita fits pretty well into the setting given to it in the
Bhishma Parvan; to the fact that the feeling of Arguna,
which gives occasion to it, is not at all inconsistent, but is
most consonant, with poctical justice; to the fact that there
is not in the Gita, in my judgment, any trace of a sectarian
or ‘Brahmanizing’ spirit*, such as Mr. Wheeler and also
the late Professor Goldstiicker? hold to have animated the
arrangers of the Mahabharata ; having regard, I say, to all
these facts, I am prepared to adhere, I will not say without
diffidence, to the theory of the genuineness of the Bha-
gavadgit4 as a portion of the original Mahabharata.

The next point to consider is as to the authorship of the
Gita. The popular notion on this subject is pretty well
known. The whole of the Mahabharata is, by our tradi-
tions, attributed to Vy4sa, whom we have already noticed
as a relative of the Kauravas and Pandavas; and therefore
the Bhagavadgita, also, is naturally affiliated to the same
author. The earliest written testimony to this authorship,
that I can trace, is to be found in Sankaraé/arya’s commen-
tary on the Gita‘ itself and on the Bréhadaranyakopani-
shad*. To a certain extent, the mention of Vyasa in the
body of the Gita would, from a historic standpoint, seem to
militate against this tradition. But I have not seen in any
of the commentaries to which I have had access, any con-
sideration of this point, as there is of the mention in some

* See to this effect M. Fauriel, quoted in Grote’s Grecce, H, 198 (Cabinet ed.

3. Compare also Weber's History of Indian Literature English translation ,
p. 187. ‘The instruction, however, as to ‘the reverence due to the priesthood *
from ‘the military caste,’ which is there spoken of, appears to me to be entirely
atvent from the Gita; see p. 21 seq. intra.

® Westminster Review, April 1568, p. 388 seq.; and Remains, I, 104, 105.

© P.6 Calcutta ed., Samvat, 1927).

® P. 841 (Bibl. Indic. ed. ; also Svetasvatara, p. 278.

INTRODUCTION. 7

Smritis and Sitras of the names of those to whom those
Smrrtis and Sdtras are respectively ascribed '.

We must now leave these preliminary questions, un-
luckily in a state far from satisfactory, and proceed to
that most important topic—the date when the Gita was
composed, and the position it occupies in Sanskrit litera-
ture. We have here to consider the external evidence
bearing on these points, which is tantalizingly meagre ; and
the internal evidence, which is, perhaps, somewhat more
full And takiog first the internal evidence, the various
items falling under that head may be marshalled into four
groups. Firstly, we have to consider the general character
of the Gita with reference to its mode of handling its
subject. Secondly, there is the character of its style and
language. Thirdly, we have to consider the nature of the
versification of the Gita. And fourthly and lastly, we must
take note of sundry points of detail, such as the attitude of
the Gitd towards the Vedas and towards caste, its allusions
to other systems of speculation, and other matters of the
like nature. On each of these groups, in the order here
stated, we now proceed to make a few observations.

And first about the manner in which the Gita deals with
its subject. It appears to me, that the work bears on the
face of it very plain marks indicating that it belongs to an
age prior to the system-making age of Sanskrit philosophy.
In 1875, I wrote as follows upon this point: ‘ My view is,
that in the Gita and the Upanishads, the philosophical part
has not been consistently and fully worked out. We have
there the results of free thought, exercised on different
subjects of great moment, unfettered by the exigencies of
any foregone conclusions, or of any fully developed theory.
It is afterwards, it is at a later stage of philosophical
progress, that system-making arises. In that stage some
thinkers interpret whole works by the light of some par-
ticular doctrines or expressions. And the result is the
development of a whole multitude of philosophical sects,
following the lead of those thinkers, and all professing to

® See, as to this, Colebrooke's Essays, vol. i, p. 328 (Madras).

8 BHAGAVADGITA.

draw their doctrine from the Gita or the Upanishads, yet
cach differing remarkably from the other'.’ Since this was
written, Professor Max Miiller’s Hibbert Lectures have
been published. And I am happy to find, that as regards
the Upanishads, his view coincides exactly with that which
I have expressed in the words now quoted. Professor
Max Miller says: ‘There is not what may be called
a philosophical systcm in these Upanishads. They are
in the true sense of the word guesses at truth, frequently
contradicting each other, yet all tending in one direction 3.
Further corroboration for the same view is also forthcoming.
Professor Fitz-Edward Hall, in a passage which I had not
noticed before, says*: ‘In the Upanishads, the Bhagavad-
gita, and other ancient Hindu books, we encounter, in
combination, the doctrines which, after having been
subjected to modifications that rendered them as wholes
irreconcileable, were distinguished, at an uncertain period,
into what have for many ages been styled the Sankhya and
the Vedanta.’ We have thus very weighty authority for
adhering to the view already expressed on this important
topic. But as Professor Weber appears to have expressed
an opinion ὁ intended perhaps to throw some doubt on the
correctness of that view, it is desirable to go a little more
into detail to fortify it by actual reference to the contents
of the Gita. the more especially as we can thus clucidate
the true character of that work. Before doing so, however,
it may be pointed out, that the proposition we have laid
down is one, the test of which lies more in a comprehensive
review of the whole of the Gita, than in the investigation of
small details on which there is necessarily much room for
difference of opinion.

And first, Ict us compare that indisputably systematized
work, the current Yoga-sitras*, with the Bhagavadgita on

1 See the Introductory Essay to my Bhagavadgita, translated into English
blank verse, p. Ixvil. See also Goldstucher’s Kemains, I, 48, 77; H, 10.

3 P. 317; cf. also p. 338.

* Preface to Sankhya Sara, p. 7 (Bibl. Indic. ed.)

4 History of Indian Literature, p. 28.

® Are we to infer from the circumstance mentioned in Weber’s History of

INTRODUCTION. 9

one or two topics, where they both travel over common
ground. In the Gita, chapter VI, stanzas 33, 34 (p. 71),
we have Arguna putting what is, in substance, a question
to Krishna, as to how the mind, which is admittedly ‘ fickle,
boisterous, strong, and obstinate,’ is to be brought under
coatrol—such control having been declared by Krishna
to be necessary for attaining devotion (yoga)? Krishna
answers by saying that the mind may be restrained by
‘practice (abhy4sa) and indifference to worldly objects
(vairagya).’ He then goes on to say, that devotion cannot
be attained without self-restraint, but that one who has
self-restraint, and works to achieve devotion, may succeed
in acquiring it. Here the subject drops. There is no
further explanation of ‘ practice’ or ‘ indifference to worldly
objects,’ no exposition of the mode in which they work,
and so forth. Contrast now the Yoga-sitras. The topic
is there discussed at the very outset of the work. As usual
the author begins with ‘Now therefore the Yoga is to be
taught.’ He then explains Yoga by the well-known
definition ‘Yoga is the restraint of the movements of the
mind.’ And then after pointing out what the movements
of the mind are, he proceeds: ‘ Their restraint is by means
of practice and indifference to worldly objects },,—the very
terms, be it remarked in passing, which are used in the
Bhagavadgita. But having come thus far, the author of
the Sdtras does not drop the subject as the author of the
Gita does. Ife goes on in this wise: ‘ Practice is the effort
for keeping it steady.’ ‘And that becomes firmly grounded
when resorted to for a long time, without interruption, and
with correct conduct.’ So far we have a discussion of the
first requisite specified, namely, practice. Pataéigali then
goes on to his second requisite for mental restraint. ‘ In-
difference to worldly objects is the consciousness of having
subdued desires &c. (νας κάτα sagig#a) which belongs to
one having no longing for objects visible and those which

Indian Literature (p. 223, note 235), that the author of these Sitras was older
than Buddha?
* Sétra 12, Abhyfsa-vairigyabhyie tannirodhad.

10 BHAGAVADGITA.
are heard of’ (from S4stras &c., such as heaven and so
forth). He next proceeds to distinguish another and higher
species of ‘indifference, and then he goes on to point out
the results of that self-restraint which is to be acquired in
the mode he has expounded. That is one instance. Now take
another. In chapter VI, stanza 10 and following stanzas,
the Gita sets forth elaborately the mode of practically
achieving the mental abstraction called Yoga. It need not
be reproduced here. The reader can readily find out how
sundry directions are there given for the purpose specified,
but without any attempt at systematizing. Contrast the
Yoga-sitras. In the Sadhanap4da, the section treating of
the acquisition of Yoga, Patasigali states in the twenty-ninth
aphorism the well-known eight elements of Yoga. Then
he subdivides these elements, and expatiatcs on each of
them distinctly, defining them, indicating the mode of
acquiring them, and hinting at the results which flow from
them. ‘That inordinate love of subdivision,’ which Dr. F. E.
Hall' has somewhere attributed to the Hindus, appears
plainly in these aphorisms, while there is not a trace of it
in the corresponding passage in the Bhagavadgité. In my
opinion, therefore, these comparisons strongly corroborate
the proposition we have laid down regarding the unsys-
tematic, or rather non-systematic, character of the work.
In the one we have definition, classification, division, and
subdivision. In the other we have a set of practical
directions, without any attempt to arrange them in any
very scientific order. In the one you have a set of technical
terms with specific significations. In the other no such
precision is yet manifest. In one word, you have in the
Gita the germs, and noteworthy germs too, of a system ?,
and you have most of the raw material of a system, but
you have no system ready-made.

Let us look at the matter now from a slightly different
point of view. There are sundry words used in the Bhaga-

' In the Preface to his Sankhya Sara, I think.

3 This is all that we can infer from the few cases of division and classifica-

tion which we do meet with in the Gita. A subject like that treated of in this
work could not well be discussed without some classifications &c.

INTRODUCTION. 1

vadgita, the significations of which are not quite identical
throughout the work. Take, for instance, the word ‘ yoga,’
which we have rendered ‘devotion.’ At Gita, chapter II,
stanza 48 (p. 49), a definition is given of that word. In
chapter VI, the signification it bears is entirely different.
And again in chapter IX, stanza 5, there is still another
sense in which the word is used'. The word ‘ Brahman’
too occurs in widely varying significations. And one of its
meanings, indeed, is quite singular, namely, ‘ Nature’ (see
chapter XIV, stanza 3). Similar observations, to a greater
or less extent, apply to the words Buddhi, Atman, and Sva-
bhava*. Now these are words which stand for ideas not
unimportant in the philosophy of the Bhagavadgité. And
the absence of scientific precision about their use appears to
me to be some indication of that non-systematic character
of which we have already spoken.

There is one other line of argument, which leads, I think,
to the same conclusion. There are several passages in the
Gita which it is not very easy to reconcile with one another ;

land no attempt is made to harmonise them. Thus, for
example, in stanza 16 of chapter VII, Krishna divides his
devotees into four classes, one of which consists of ‘men of
knowledge,’ whom, Krishna says, he considers ‘as his own
self.’ It would probably be difficult to imagine any expres-
tion which could indicate higher esteem. Yet in stanza
45 of chapter VI, we have it laid down, that the devotee is
superior not only to the mere performer of penances, but
even to the men of knowledge. The commentators betray
their gnostic bias by interpreting ‘men of knowledge’ in
this latter passage to mean those who have acquired erudi-
tion in the SAstras and their significations. This is not an
interpretation to be necessarily rejected. But there is in it
a certain twisting of words, which, under the circumstances
here, Iam not inclined to accept. And on the other hand, it
must not be forgotten, that the implication fairly derivable

* In chapter X the word occurs in two different senses in the same stanza (st. 7).
5 Compare the various passages, references to which are collected in the
Sanskrit Index at the end of this volume.

12 BHAGAVADGITA.

from chapter IV, stanza 38 (pp. 62, 63), would seem to
be rather that knowledge is superior to devotion—is the
higher stage to be reached by means of devotion as the
stepping-stone. In another passage again at Gita, chapter
XII, stanza 12, concentration is preferred to knowledge,
which also seems to me to be irreconcileablewith chapterVIT,
stanza 16. Take still another instance. At Gita, chapter
V, stanza 15, it is said, that ‘the Lord receives the sin or
merit of none.’ Yet at chapter V, stanza 29, and again at
chapter IX, stanza 24, Krishva calls himself ‘the Lord
and enjoyer’ of all sacrifices and penances. How, it may
well be asked, can the Supreme Being ‘enjoy’ that which
he does not even ‘receive?’ Once more, at chapter X,
stanza 29, Krishva declares that ‘none is hateful to me,
none dear.’ And yet the remarkable verses at the close of
chapter XII seem to stand in point-blank contradiction to
that declaration. There through a most elaborate series of
stanzas, the burden of Krishza’s eloquent sermon is ‘such a
one is dear to me.’ And again in those fine verses, where
Krishna winds up his Divine Lay, he similarly tells Arguna,
that he, Arguna, is ‘dear’ to Krishna. And Krishna also
speaks of that devotee as ‘dear’ to him, who may publish
the mystery of the Gita among those who reverence the
Supreme Being', And yet again, how are we to reconcile
the same passage about none being ‘hateful or dear’ to
Krishva, with his own words at chapter XVI, stanza 18
and following stanzas? The language used in describing
the ‘demoniac’ people there mentioned ‘is not remarkable
for sweetness towards them, while Krishva says positively,
‘I hurl down such people into demoniac wombs, whereby
they go down into misery and the vilest condition.’ These
persons are scarcely characterised with accuracy ‘as neither
hateful nor dear’ to Krishna. It seems to me, that all
these are real inconsistencies in the Gita, not such, perhaps,
as might not be explained away, but such, I think, as indi-
cate a mind making guesses at truth, as Professor Max

* And see, too, chapter VI, stanza 17, where the man of knowledge is declared
to be ‘dear’ to Krashaa,

Ἂ

INTRODUCTION. 13

Muller puts it, rather than a mind elaborating a complete
and organised system of philosophy. There is not even a
trace of consciousness on the part of the author that these
inconsistencies exist. And the contexts of the various
passages indicate, in my judgment, that a half-truth is
struck out here, and another half-truth there, with special
teference to the special subject then under discussion ; but
no attempt is made to organise the various half-truths,
which are apparently incompatible, into a symmetrical
whole, where the apparent inconsistencies might possibly
vanish altogether in the higher synthesis. And having
regard to these various points, and to the further point, that
the sequence of ideas throughout the verses of the Git is
not always easily followed, we are, I think, safe in adhering
to the opinion expressed above, that the Gita is a non-
systematic work, and in that respect belongs to the same
class as the older Upanishads. —
We next come to the consideration of the style and
language of the Bhagavadgita. And that, I think, furnishes
a strong argument for the proposition, that it belongs to an
age considcrably prior to the epoch of the artificial depart-
ment of Sanskrit literature—the epoch, namely, of the
dramas and poems. In its general character, the style
impresses me as quite archaic in its simplicity. Compounds,
properly so called, are not numerous; such as there are, are
not long ones, and very rarely, if ever, present any puzzle
in analysing. The contrast there presented with what is
called the classical literature, as represented by Bana or
Daadin, or even KaAliddsa, is not a little striking. In
Kalidasa, doubtless, the love for compounds is pretty
well subdued, though I think his works have a perceptibly
larger proportion of them than the Gita. But after Kali-
dasa the love for compounds goes through a remarkable
development, till in later writings it may be said almost to
have gone mad. Even in Bana and Dandin, Subandhu
and Bhavabhiti, the plethora of compounds is often weari-
some. And the same remark applies to many of the copper-
plate and other inscriptions which have been recently

14 BHAGAVADGITA,

deciphered, and some of which date from the early cen-
turies of the Christian era. Take again the exuberance of
figures and tropes which is so marked in the classical
style. There is little or nothing of that in the Gita, where
you have a plain and direct style of natural simplicity, and
yet a style not by any means devoid of xsthetic merit
like the style of the Sdtra literature. There is also an
almost complete absence of involved syntactical construc-
tions; no attempt to secure that jingle of like sounds,
which scems to have proved a temptation too strong even
for Kaliddsa’s muse entirely to resist. But on the contrary,
we have those repetitions of words and phrases, which
are characteristic, and not only in Sanskrit, of the style of
an archaic period’. Adverting specially to the language
as distinguished from the style of the Gita, we find
such words as Anta, Bhasha, Brahman, some of which
are collected in the Sanskrit Index in this volume, which
have gone out of use in the classical literature in the
significations they respectively bear in the Gité. The
word ‘ha,’ which occurs once, is worthy of special note. It
is the equivalent of ‘gha,’ which occurs in the Vedic
Samhitas. In the form ‘ha’ it occurs in the Brahmanas.
But it never occurs, I think, in what is properly called the
classical literature. It is, indeed, found in the Purdvas.
But that is a class of works which occupies a very unique
position. There is a good deal in the Purawas that, I think,
must be admitted to be very ancient?; while undoubtedly
also there is a great deal in them that is very modern. It
is, therefore, impossible to treat the use of ‘ha’ in that class
of works as negativing an inference of the antiquity of
any book where the word occurs: while its use in Vedic
works and its total absence from modern works indicate such

* Compare Muir, Sanskrit Texts, vol. i, p.§. See, too, Goldstucker’s Remains,
1,197.

3 Thi. opinion, which I had expressed as long ago as 1874 in the Introduction
to my edition of Bhartrshari’s Satakas, is, I find, also held by Dr. Buhler; see
hiv Introduction to Apastamba in this series, p. xx seq., note. Purasas are
mentioned in the Sutta Nipata (p. 11), as to the Cate of which, see inter alia
Swamy’s Introduction, p. xvii.

INTRODUCTION. 15

antiquity pretty strongly. We may, therefore, embody the
result of this part of the discussion in the proposition, that
the Git4 is removed by a considerable linguistic and chro-
nological distance from classical Sanskrit literature. And
so far as it goes, this proposition agrees with the result of
our investigation of the first branch of internal evidence.
The next branch of that evidence brings us to the
character of the versification of the Gita. Here, again,
a survey of Sanskrit verse generally, and the verse of the
Gita in particular, leads us to a conclusion regarding the
position of the Gita in Sanskrit literature, which is in strict
accord with the conclusions we have already drawn. In
the verse of the Vedic Samhit4s, there is almost nothing
like a rigidly fixed scheme of versification, no particular
collocation of long and short syllables is absolutely neces-
sary. If we attempt to chant them in the mode in which
classical Sanskrit verse is chanted, we invariably come
across lines where the chanting cannot be smooth. If we
come next to the versification of the Upanishads, we observe
some progress made towards such fixity of scheme as we
have alluded to above. Though there are still numerous
lines, which cannot be smoothly chanted, there are, on the
other hand, a not altogether inconsiderable number which
can be smoothly chanted. In the Bhagavadgita a still
further advance, though a slight one, may, I think, be
marked. A visibly larger proportion of the stanzas in the
Git4 conform to the metrical schemes as laid down by the
writers on prosody, though there are still sundry verses
which do not so conform, and cannot, accordingly, be
chanted in the regular way. Lastly, we come to the
Kavyas and NAfakas—the classical literature. And here
in practice we find everywhere a most inflexible rigidity
of scheme, while the theory is laid down in a rule which
says, that ‘even mdsha may be changed to masha, but
a break of metre should be avoided.’ This survey of
Sanskrit verse may, I think, be fairly treated as showing,
that adhesion to the metrical schemes is one test of the
chronological position of a work—the later the work, the

16 BHAGAVADGITA.

more undeviating is such adhesion. I need not stay here
to point out, how this view receives corroboration from the
rules given on this subject in the standard work of Pingala
on the Adandas Sdstra. I will only conclude this point
by saying, that the argument from the versification of the
Gita, so far as it goes, indicates its position as being prior
to the classical literature, and nearly contemporaneous with
the Upanishad literature.

We now proceed to investigate the last group of facts
falling under the head of internal evidence, as mentioned
above. And first as regards the attitude of the Gita towards
the Vedas. If we examine all the passages in the Gita,
in which reference is made to the Vedas, the aggregate
result appears to be, that the author of the Gita does not
throw the Vedas entirely overboard. He feels and ex-
presses reverence for them, only that reverence is of a
somewhat special character. He says in effect, that the
precepts of the Vedas are suitable to a certain class of
people, of a certain intellectual and spiritual status, so to
say. So far their authority is unimpcached. But if the
unwise sticklers for the authority of the Vedas claim any-
thing more for them than this, then the author of the Gita
holds them to be wrong. He contends, on the contrary,
that acting upon the ordinances of the Vedas is an obstacle
to the attainment of the summum bonum!. Compare this
with the doctrine of the Upanishads. The coincidence
appears to me to be most noteworthy. In one of his recent
lectures, Professor Max Miiller uses the following eloquent
language regarding the Upanishads?: ‘Lastly come the
Upanishads; and what is their object? To show the utter
uselessness, nay, the mischievousness of all ritual per-
formances (compare our Gita, pp. 47, 48, 84°); to condemn
every sacrificial act which has for its motive a desire or
hope of reward (comp. Gita, p. 119 *); to deny, if not the
existence, at least the exceptional and exalted character

* Compare the pas.ages collected under the word Vedas in our Index.
3. Hibbert Lectures, p. 340 seq. 2 WI, 42-453 IX, 20, 21.
* XVI, 12.

INTRODUCTION, 17

of the Devas (comp. Gita, pp. 76-841); and to teach that
there is no hope of salvation and deliverance except by
the individual self recognising the true and universal self,
and finding rest there, where alone rest can be found?’
(comp. our Gita Translation, pp. 78-83).

The passages to which I have given references in brackets
will show, that Professor Max Miiller’s words might all
be used with strict accuracy regarding the essential teaching
ef the Bhagavadgita. We have here, therefore, another
strong circumstance in favour of grouping the Gita with
the Upanishads. One more point is worthy of note.
Wherever the Git4 refers to the Vedas in the somewhat
disparaging manner I have noted, no distinction is taken
between the portion which relates to the ritual and the
portion which relates to that higher science, viz. the science
of the soul, which Sanatkumd4ra speaks of in his famous
dialogue with Narada*. At Gita, chapter II, stanza 45,
Arguna is told that the Vedas relate only to the effects of
the three qualities, which effects Arguna is instructed to
overcome. At Gitd, chapter VI, stanza 44, Arguna is told
that he who has acquired some little devotion, and then
exerts himself for further progress, rises above the Divine
word—the Vedas. And there are also one or two other
passages of the like nature. They all treat the Vedas as
concerned with ritual alone. They make no reference to
any portion of the Vedas dealing with the higher know-
ledge. If the word Vedanta, at Git, chapter XV, stanza 15
(p. 113), signifies, as it seems to signify, this latter portion of
the Vedas, then that is the only allusion to it. But, from all
the passages in the Gita which refer to the Vedas, I am
inclined to draw the inference, that the Upanishads of the
Vedas were composed at a time not far removed from
the time of the composition of the Gita, and that at that
period the Upanishads had not yet risen to the position of

‘WIT, 21-23; ΙΧ, 23-24. 5 VIII, 14-16; 1X, 29-33.

* See A’bandogya-upanishad, p. 473, or rather 1 ought to have referred to the
Mendaka-epanishad, where the superiority and inferiority is more distinctly
statec> in words, pp. 266, 267.

(8) ς

18 BHAGAVADGITA.

high importance which they afterwards commanded. In
the passage referred to at chapter XV, the word Vedantas
probably signifies the Arazyakas, which may be regarded
as marking the beginning of the epoch, which the compo-
sition of the Upanishads brought to its close. And it is
to the close of this epoch, that I would assign the birth of
the Gita, which is probably one of the youngest members
of the group to which it belongs.

It appears to me, that this conclusion is corroborated by
the fact that a few stanzas in the Git4 are identical with
some stanzas in some of the Upanishads. With regard
to the epic age of Greece, Mr. E. A. Freeman has said that,
in carrying ourselves back to that age, ‘we must cast aside
all the notions with which we are familiar in our own age
about property legal or moral in literary compositions. It
is plain that there were phrases, epithets, whole lines, which
were the common property of the whole epic school of
poetry'.’ It appears to me that we must accept this
proposition as equally applicable to the early days of
Sanskrit literature, having regard to the common passages
which we mect with in sundry of the Vedic works, and also
sometimes, I believe, in the different Puradvas. If this view
is correct, then the fact that the Gita contains some stanzas
in the very words which we meet with in some of the
Upanishads, indicates, to my mind, that the conclusion
already drawn from other data about the position of the
Gita with regard to the Upanishads, is not by any mcans
unwarranted, but one to which the facts before us rather
seem to point.

And here we may proceed to draw attention to another
fact connected with the relation of the Gita to the Vedas.
In stanza 17 of the ninth chapter of the Gita, only Rizk,
Saman, and Yagus are mentioned. The Atharva-veda is
not referred to at all. This omission does certainly seem
a very noteworthy one. For it is in a passage whcre the
Supreme Being is identifying himself with everything, and
where, thercfore, the fourth Veda might fairly be expected

* Contemporary Review, February 1879.

INTRODUCTION. 19

to be mentioned. I may add that in commenting on Sanka-
rak4rya'’s remarks on this passage, Anandagiri (and Madhu-
sddana Sarasvati also) seems evidently to have been conscious
of the possible force of this omission of the Atharva-veda.
He accordingly says that by force of the word ‘and’ in the
verse in question, the Atharvafgirasas, or Atharva-veda,
must also be included. Are we at liberty to infer from this,
that the Atharva-veda did not exist in the days when the
Gita was composed? The explanation ordinarily given for
the omission of that Veda, where such omission occurs,
namely, that it is not of any use in ordinary sacrificial
matters, is one which can scarcely have any force in the
present instance; though it is adequate, perhaps, to ex-
plain the words ‘those who know the three branches of
knowledge,’ which occur only a few lines after the verse
pow under consideration. The commentators render no
further help than has been already stated. Upon the whole,
however, while I am not yet quite prepared to say, that
the priority of the Gita, even to the recognition of the
Atharva-veda as a real Veda, may be fairly inferred from
the passage in question, I think that the passage is note-
worthy as pointing in that direction. But further data in
explanation of the omission referred to must be awaited.

If the conclusions here indicated about the relative posi-
tions of the Gita and certain Vedic works are correct, we
can fairly take the second century B.C. as a terminus before
which the Gita must have been composed. For the Upani-
shads are mentioned in the Mahabhashya of Pataggali,
which we are probably safe in assigning to the middle of
that century. The epoch of the older Upanishads, there-
fore, to which reference has been so frequently made here,
may well be placed at some period prior to the beginning
of the second century B.c. The Atharva-veda is likewise
mentioncd by Patafgali', and as ‘ ninefold, too, be it remem-
bered ; so that if we are entitled to draw the conclusion which
has been mentioned above from chapter IX, stanza 17,
we come to the same period for the date of the Gita.

* See also Sutta Nipfta, p. 115.
C2

20 BHAGAVADCITA,

Another point to note in this connexion is the refer-
ence to the SAma-veda as the best of the Vedas (see p. 88).
That is a fact which seems to be capable of yielding
some chronological information. For the estimation in
which that Veda has been held appears to have varied at
different times. Thus, in the Aitareya-brahmavza'!, the glory
of the Saman is declared to be higher than that of the Αἰ ἐξ.
In the KAandogya-upanishad * the Saman is said to be the
essence of the ΑΙ, which Sankara interprets by saying that
the SAman is more weighty. In the Prasna-upanishad ὃ,
too, the implication of the passage V, 5 (in which the Saman
is stated as the guide to the Brahmaloka, while the Yagus
is said to guide to the Junar world, and the Azk to the
human world) is to the same effect. And we may also
mention as on the same side the Nrésimha TApini-upani-
shad and the Vedic passage cited in the commentary of
Sankara on the closing sentence of the first khanda of that
Upanishad*. On the other side, we have the statement in
Manu that the sound of the SAma-veda is unholy ; and the
consequent direction that where the sound of it is heard,
the Rt and Yagus should not be recited*, We have also
the passages from some of the Puravas noted by Dr. Muir
in his excellent work, Original Sanskrit Texts, which
point in the same direction®. And we have further the
direction in the Apastamba Dharma-sotra, that the Saman
hymns should not be recited where the other Vedas are
being recited 7, as well as the grouping of the sound of the
Saman with various classes of objectionable and unholy
noises, such as those of dogs and asses. It is pretty evident
that the view of Apastamba is based on the same theory as
that of Manu. Now in looking at the two classes of autho-
ritics thus marshalled, it is plain that the Gita ranges itself
with those which are unquestionably the more ancient.

* Hauy’s edition, p. 68.

? Bibl. Ind. ed., p. 12. ® Bibl. Ind. ed., p. 221 seq.

* Bibl. Ind. ed., p. 11. 3 Chapter IV, stanzas 123, 124.

4 Vol. iii (and ed... p. 11 seq. Cf. Guldstucker’s Kemains, I, 4, 28, 266; 1], 67.

ὡ Apastamba Ihuhler's ed. I, 3,17, 18 ‘pp. 38, 39 in this series’; sce further on
this point Mr. Bumell’s Devatadhyaya-brahmasea, Introd., pp. viii, ix, and notes.

INTRODUCTION. 21

And among the less ancient works, prior to which we may
place the GitA on account of the facts now under considera-
tion, are Manu and Apastamba. Now Manu’s date is not
ascertained, though, I believe, he is now generally considered
to belong to about the second or third century B.c.’ But
Dr. Buhler, in the Preface to his Apastamba in the present
series, has adduced good reasons for holding that Apa-
stamba is prior to the third century B.C.’, and we therefore
obtain that as a point of time prior to which the Gita must
have been composed.

The next important item of internal evidence which we
have to note, is the view taken of caste in the Bhagavad-
gita. Here, again, a comparison of the doctrine of the
Gita with the conception of caste in Manu and Apastamba
is interesting and instructive. The view of Manu has been
already contrasted by me with the Gita in another place >.
I do not propose to dwell on that point here, as the date of
Manu is far from being satisfactorily ascertained. I prefer
now to take up Apastamba only, whose date, as just now
stated, is fairly well fixed by Dr. Bihler. The division of
castes, then, is twice referred to in the Bhagavadgita. In
the first passage (p. 59) it is stated that the division rests
va differences of qualities and duties; in the second (pp. 126,
127) the various duties are distinctly stated according to the
differences of qualities. Now in the first place, noting as
we pass along, that there is nothing in the Gita to indicate
whether caste was hereditary, according to its view, whereas
Apastamba distinctly states it to be such, let us compare
the second passage of the Gita with the Sdtras of Apa-
stamba bearing on the point. The view enunciated in the
Gita appears to me plainly to belong to an earlier age—
to an age of considerably less advancement in social and
religious development. In the Git4, for instance, the duties
of a Brahmawa are said to be tranquillity, self-restraint, and

1 Professor Tiele (History of Ancient Religions, p. 127) considers the ‘ main
features ® of Manu to be ‘ pre-Buddhistic.’

* P. axxv.

* See the Introductory Essay to my Bhagavadgitd in English verse, published
1875, p. ἐπεὶ.

22 BHAGAVADGITA.

so forth. In Apastamba, they are the famous six duties,
namely, study, imparting instruction, sacrificing, officiating
at others’ sacrifices, making gifts, and receiving gifts; and
three others, namely, inheritance, occupancy, and gleaning
ears of corn, which, it may be remarked en passant, are
not stated in Manu. The former scem to my mind to point
to the age when the qualities which in early times gave the
Brahmanas their pre-eminence in Hindu society were still
a living reality'. It will be noted, too, that there is nothing
in that list of duties which has any necessary or natural
connexion with any privilege as belonging to the caste.
The Law lays down these duties, in the true sense of the
word. In Apastamba, on the contrary, we sce an advance
towards the later view on both points. You have no
reference to moral and religious qualities now. You have
to do with ceremonies and acts. You have under the head
‘duties’ not mere obligations, but rights. For the duty of
receiving gifts is a right, and so is the duty of teaching
others and officiating at others’ sacrifices; as we know not
merely from the subsequent course of events, but also from
a comparison of the duties of Brahmavas on the one hand,
and Kshatriyas, Vaisyas, and Sddras on the other, as laid
down by Manu and Apastamba themselves. Apastamba’s
rules, therefore, appear to belong to the time when the
Brahmavas had long been an established power, and were
assuming to themselves those valuable privileges which they
have always claimed in later times. The rules of the Gita,
on the other hand, point to a time considerably prior to
this—to a time when the Brahmanas were by their moral
and intellectual qualities laying the foundation of that pre-
eminence in Hindu society which afterwards enabled them
to lord it over all castes. These observations mutatis
mutandis apply to the rules regarding the other castes
also. Here again, while the Gita still insists on the inner
qualities, which properly constitute the military profession,
for instance, the rules of Apastamba indicate the powerful

* The remarks in the text will show bow little there is in the Gttd of that
“ Brahmanizing * which has been shortly noticed on a previous page.

INTRODUCTION. 23

influence of the Brahmazas'. For, as stated before, offi-
ciating at others’ sacrifices, instructing others, and receiving
presents, are here expressly prohibited to Kshatriyas as
also to Vaisyas. The result of that is, that the Brahmanas
become indispensable to the Kshatriyas and Vaisyas, for
upon both the duty of study, of offering sacrifices, and
making gifts and presents is inculcated. In his outline of
the History of Ancient Religions, Professor Tiele, speaking
of the ‘increasing influence of the Brahmans,’ writes as
follows: ‘Subject at first to the princes and nobles, and
dependent on them, they began by insinuating themselves
into their favour, and representing it as a religious duty
to show protection and liberality towards them. Mean-
while they endeavoured to make themselves indispensable
to them. gradually acquired the sole right to conduct pub-
lic worship, and made themselves masters of instruction 3.’
And after pointing out the high position thus achieved by
the Brahmans, and the low position of the KAnd4las and
others of the inferior castes, he adds: ‘Such a position
could not long be endured; and this serves to explain not
only the rise of Buddhism, but also its rapid diffusion,
and the radical revolution which it brought about*.’ To
proceed, however, with our comparison of the Gita and
Apastamba. The superiority distinctly claimed by the
latter for the Brahmaza is not quite clearly brought out in
the Git4a. ‘Holy Brahmazas and devoted royal saints’ are
bracketed together at p. 86; while the Kshatriyas are
declared to have been the channel of communication
between the Deity and mankind as regards the great
doctrine of devotion propounded by the Bhagavadgita.
That indicates a position for the Kshatriyas much more
like what the Upanishads disclose‘, than even that which

* As to the Kshatriyas the contrast with Manu's rules is even stronger than
with Apastambe’s. See our Introduction to the Gita in English verse, p. cxiii,

> P. 120. ® Pp. 129, 130.

* See p. 58 infra; and compare with this Weber's remarks on one of the
clagees into which he divides the whole body of Upanishads, History of Indian
Lacrature, p. 165. See also Muir, Sanskrit Texts, vol. i, p. 308; Max Muller,
Upanishads, vol. i, p. lxxv.

24 BHAGAVADGITA,

Apastamba assigns to them. The fact is further note-
worthy, that in the Gita each caste has its own entirely
distinct set of duties. There is no overlapping, so to say.
And that is a circumstance indicating a very early stage in
the development of the institution’. Besides, as already
indicated, the duties laid down by Apastamba and Manu
as common to Kshatriyas and Vaisyas are the very duties
which make those castes dependent to a very great extent
on the Brahmanas, Lastly, it is not altogether unworthy
of note, that in the elaborate specification of the best of
every specics which we find in chapter X, the Brahmaaa is
not mentioned as the best of the castes, there is nothing
to indicate the notion contained in the well-known later
verse, ‘The Brahmana is the head of the castes.’ On the
contrary, the ruler of men is specified as the highest among
men ἢ, indicating, perhaps, a state of society such as that
described at the beginning of the extract from Professor
Tiele’s work quoted above.

We come now to another point. What is the position of
the Gita in regard to the great reform of S&kya Muni?
The question is one of much interest, having regard parti-
cularly to the remarkable coincidences between Buddhistic
doctrines and the doctrines of the Gita to which we have
drawn attention in the foot-notes to our translation. But
the materials for deciding the question are unhappily not
forthcoming. Professor Wilson, indeed, thought that there
was an allusion to Buddhism in the Gita’. But his idea
was bascd on a confusion between the Buddhists and the
X4rvakas or matcrialists*. Failing that allusion, we have
nothing very tangible but the unsatisfactory ‘ negative argu-
ment’ based on mere non-mention of Buddhism in the
Gita. That argument is not quite satisfactory to my own
mind, although, as I have elsewhere pointed out 5, some of

‘Cf Sutta Nipata, p. 32; and also Mr. Davids’ note on that passage in his
Buddhism, p. 131.

5 P. ὃ infra. Ὁ Essays on Sanskrit Literature, vol. iii, p. 1.50.

* See oar remarks on this point in the Introductory Essay to our Gita in
verse, p. ii seq.

* Introduction to Gita in English verse, p. v seq.

INTRODUCTION. 25

the ground occupied by the Gita is common to it with
Beddhism, and although various previous thinkers are
alluded to directly or indirectly in the Git4. There is,
however, one view of the facts of this question, which
appears to me to corroborate the conclusion deducible by
means of the negative argument here referred to. The
tain points on which Buddha's protest against Brahmanism
fests, seem to be the true authority of the Vedas and the
true view of the differences of caste. On most points of
doctrinal speculation, Buddhism is stil] but one aspect of the
older Brahmanism'. The various coincidences to which we
have drawn attention show that, if there is need to show it.
Well now, on both these points, the Gita, while it does not
go the whole length which Buddha goes, itself embodies
ἃ protest against the views current about the time of its
composition. The Git4 does not, like Buddhism, absolutely
reject the Vedas, but it shelves them. The Gita does not
totally root out caste. It places caste on a less untenable
basis. One of two hypotheses therefore presents itself as
a rational theory of these facts. Either the Gita and
Buddhism were alike the outward manifestation of one and
the same spiritual upheaval which shook to its centre the
current religion, the Gita being the earlier and less
thorough-going form of it; or Buddhism having already
begun to tell on Brahmanism, the Gita was an attempt to
bolster it up, so to say, at its least weak points, the weaker
ones being altogether abandoned. I do not accept the
latter alternative, because I cannot see any indication in
the Gita of an attempt to compromise with a powerful
attack on the old Hindu system; while the fact that,
though strictly orthodox, the author of the Gita still under-
mines the authority, as unwisely venerated, of the Vedic
revelation ; and the further fact, that in doing this, he is
doing what others also had done before him or about his
time; go, in my opinion, a considerable way towards

* Cf Max Miiller’s Hibbert Lectures, p. 137; Weber's Indian Literatare,
pp. 388, 289; and Mr. Rhys Davids’ excelleut little volume on Buddhism,
p 151; and sce also p. 83 of Mr. Davids’ book.

26 BHAGAVADGITA.
fortifying the results of the negative argument already sct
forth. To me Buddhism is perfectly intelligible as one
outcome of that play of thought on high spiritual topics,
which in its other, and as we may say, less thorough-going
manifestations, we see in the Upanishads and the Gita’.
‘But assume that Buddhism was a protest against
Brahmanism prior to its purification and elevation by the
theosophy of the Upanishads, and those remarkable
’ productions of ancient Indian thought become difficult to
account for. Let us compare our small modern events
with those grand old occurrences. Suppose our ancestors
to have been attached to the ceremonial law of the Vedas,
as we are now attached to a lifeless ritualism, the
Upanishads and the Gita might be, in a way, comparable
to movements like that of the late Raja Rammohun Roy.
Standing, as far as possible, on the antique ways, they
attempt, as Raja Rammohun attempted in these latter
days, to bring into prominence and to elaborate the higher
and nobler aspects of the old beliefs. Buddhism would be
comparable to the further departure from old traditions
which was led by Babu Keshub Chander Sen. The points
of dissent in the olden times were pretty nearly the same
as the points of dissent now. The ultimate motive power
also was in both cases identical—a sense of dissatisfaction
in its integrity with what had come down from old times
encrusted with the corruptions of years. In this view the
old system, the philosophy of the Upanishads and the
Gita, and the philosophy of Buddha, constitute a regular
intelligible progression. But suppose the turn events took
was different, as is supposed by the alternative theory
indicated above. Suppose Babu Keshub’s movement was
chronologically prior, and had begun to tell on orthodox
socicty. Is it likely, that then one of the orthodox party

τ Cf. Weber's History of Indian Literature, p. 285. In Mr. Davids’ Buddhism,
Ῥ. 94, we have a noteworthy extract from a standard Buddhistic work, touching
the existence of the soul. Compare that with the corresponding doctrine in the
Gitta, It will be found that the two are at one in rejecting the identity of the
soul with the senses &c. The Gita then goes on to admit a soul separate from
these. Buddhism rejects that also, and sces nothing but the senses.

INTRODUCTION. 27

would take up the position which Rammohun Roy took?
Would he still rely on old authorities, but with sundry
qualifications, and yet earnestly assail the current forms of
orthodoxy? I do not think so. I think the true view to
be, as already stated, very different. The Upanishads,
with the Gita, and the precepts of Buddha appear to me to
be the successive '! embodiments of the spiritual thought of
the age, as it became more and more dissatisfied with the
system of mere ceremonial then dominant.

There are several other points of much interest in the
Bhagavadgita, such as the reference to the Sankhya and
Yoga; the place assigned to the Margasirsha month; the
allusion to the doctrines of materialism ; the nearly entire
coincidence between a stanza of the Gita and one in the
Manu Smriti. But in the present state of our knowledge,
I do not think that we can extract any historical results
from any of them. Without dwelling on them any further, ;
therefore, I will only state it as my opinion, that the
Sankhya and Yoga of the Gita are not identical with
the systems known to us under those names, and that the
Manu Smriti has probably borrowed from the Gita the
stanza common to the two works. ;

We now proceed to a discussion of some of the external
evidence touching the age of the Bhagavadgit4. It is, of
course, unnecessary to consider any evidence of a date later
than the eighth century A.C., that being the date generally
received, though not on very strong grounds, as the date of
Sahkarasarya, the celebrated commentator of the Gita’.
For the period prior to that limit, the first testimony to
consider is that of Basabha//a, the author of the Kadam-
bari. The date of Bawa is now fairly well settled as the

' The word Brahma-nirvisa, which occurs so often at the close of chapter V
sod also at chapter II, 72, seems to me to indicate that nirvana had not yet
become technically pinned down, so to say, to the meaning which Buddhism
suberqeently gave to it, as the name of what it deemed the summum bonum.
Navasa by itself occurs at VI, 15.

® See some farther remarks on these points in my Introduction to the Gitd
im verte.

5 Profewor Tiele (History of Ancient Religions, p. 140) says Satkara was born
tn 788 A.D.; on the authority, I presume, of the widyfsudhikara, p. 226,

28 BHAGAVADGITA,

middle of the seventh century A.C. The doubt which the
late Dr. Bhau Daji had cast upon its correctness’, by
impugning the received date of king Harshavardhana,
appears to me to have been satisfactorily disposed of by
the paper of my friend Professor R. G. Bhandarkar on the
KaAlukya dates*. In the K4dambari, then, we have
testimony to the existence of the Bhagavadgita in the
middle of the seventh century Aa.c. For in that work,
which, as is well known, abounds with equivoques, we have
a passage which compares the royal palace to the Maha-
bharata, both being ‘ Anantagitakarzandnanditanaram 3,’
which, as applied to the royal palace, means ‘in which the
people were delighted by hearing innumerable songs ;’ and
as applied to the Mahabharata means ‘in which Arguna
was delighted at hearing the Anantagita.’ Anantagita is
evidently only another name here for Bhagavadgita. The
conclusion deducible from this fact is not merely that the
Gita existed, but that it existed as a recognised portion of
the Bharata, in the seventh century a.c. Now the Kadam-
bari shows, in numerous passages, in what high esteem the
Mahabharata was held in its days. The queen Vildsavati
used to attend at those readings and expositions of the
Mahabharata, which have continued down to our own
times; and it was even then regarded asa sacred work of
extremely high authority, in the same way as it is now.
It follows, therefore, that the Gita must have been several
centuries old in the time of Baxabhaféa.

Prior in time to Baza is the Indian Shakespeare, K4lidasa,
as he is referred to in Banabha/#/a’s Harshaéarita *, and also
in a copperplate inscription of the early part of the seventh
century, as a poet who had then already acquired a high
reputation®. Unfortunately, it is not yet possible to fix
exactly the date at which K4lid4sa flourished. Still,

Ὁ Journal of the Bombay Branch of the Royal Asiatic Society, vol. viii, p. 250;
and see, too, Indian Antiquary, vol. vi, p. 61 (Dr. Buhler).

* Journal of the Bombay Branch of the Royal Asiatic Society, vol. xiv,
p. 16 seq.

* P. 18a (Taéranatha's ed.) * See F. E. Hall’s Vasavadatta, p. 14 note.

® See Indian Antiquary, vol. v, p. 70.

INTRODUCTION. 29
I think, we have pretty satisfactory evidence to show that
the middle of the fifth century A.C. is the very latest date
to which he can be referred. In a small tract (written by
me in 1873), discussing Professor Weber’s theory about the
Ramayava, I have pointed out ' that the Pa#éatantra quotes
from Kalidasa a passage which there is good reason to
believe formed part of the Pa#katantra when it was trans-
lated for king Nushirvan of Persia about the beginning of
the sixth century A.c.? Allowing for the time required to
raise K4lidasa to the position of being cited as an authority,
and for the time required for the spread of the fame of
an Indian work to Persia in those early days, I think, that
the middle of the fifth century is a date to which K4lidasa
cannot well have been subsequent. Now in the works of
Kalidasa we have some very remarkable allusions to the
Bhagavadgita. It is not necessary to go through all these
allusions. I will only mention the most remarkable, one
from the Raghuvamrsa, and one from the Kum4rasambhava.
In Raghu, canto X, stanza 67, the gods addressing Vishvu
say: ‘There is nothing for you to acquire which has not
been acquired. The one motive in your birth and work is
the good of the worlds.’ The first sentence here reminds
one at once of Gita, chapter IIT, stanza 22, the coincidence
with which in sense as well as expression is very striking.
The second sentence contains the words ‘birth and work,’
the precise words employed at Gita 1V, 9; and the idea of
‘good of the worlds’ is identical with the idea expressed in
Gita ITI, 20-24, the words only in which it is clothed being
different. Couple this passage with the one from Kuma-
rasambhava, canto VI, 67, where the seven Xiéshis say to
the Him4laya mountain, ‘Well hast thou been called
Vishwu in a firmly-fixed form.’ The allusion there to the
Gna, chapter X, stanza 25 (p. 89), is, I venture to think,

' «Was the Ramdyssa copied from Homer?’ See pp. 36-59.

* CL Colebrooke’s Essays, vol. ii, p. 166 seq. It may be remarked that
thes arguement is not affected by the attempt to distinguish the Kalidasa of the
κων] from the KAlidisa of the Raghuvamsa. Because the work cited in
the }aAdatantra is the Kumfrasambhava, which indisputably belongs to the
same author as the Raghuvassa.

30 BHAGAVADGITA.

unmistakable. The word ‘firmly-fixed’ is identical in
both passages; the idea is identical, and Mallinatha refers
to the passage in the Gita as the authority which Kalidasa
had in view. It follows, therefore, that the Gité must be
prior to K4lid4sa’s time. It may be added, that Kalidasa
in his Raghu XV, 67, cites Manu as an authority for
the proposition that a king must protect all castes and
all orders or A4sramas. Manu, therefore, must have lived
considerably earlier than K4liddsa, and the Gita, as we
have already argued, must be considerably earlier, not
only than Manu, but also than his predecessor Apastamba.
The Gité may, therefore, be safely said to belong to
a period several centuries prior to the fifth century A.C.
The next piece of external evidence is furnished by the
Ved4nta-sitras of Badardyana. In several of those Sutras,
references are made to certain Smritis as authorities for the
propositions laid down. Take, for instance, I, 2, 6, or I, 3.
23, and many others. Now three of these Siitras are very
useful for our present purpose. Τῆς first we have to con-
sider is Satra II, 3, 45. The commentators Sankarasarya,
Ramanuga. Madhva, and Vallabha! are unanimous in un-
derstanding the passage in Gita, chapter XV, stanza 7
(p. 112), to be the one there referred to by the words of the
Sotra, which are, ‘And it is said in a Smriti.. Nowa glance
at the context of the Sitra will, I think, satisfy us that
the commentators, who are unanimous though representing
different and even conflicting schools of thought, are also
quite right. Sdtra 43, in the elliptical language charac-
teristic of that branch of our literature, says,‘ A part, from
the statement of difference, and the reverse also: some lay
down that it is a fisherman or a cheat.’ Sdtra 44 runs
thus, ‘ And also from the words of the Mantra.” And then
comes Sutra 45 as sct out above. It is plain, that the
Sutra No. 45 indicates an authority for something not speci-
fied, being regarded as part of some other thing also not

‘Tam indebted to Professor M. M. Kunte for a loan of Vallabhaéirya's
commentary on the Satras noted in the text. Thad not scen it in 187s, when
1 last di-cuased this question,

INTRODUCTION. 31

specified. Now the discussion in previous Sfitras has been
about the soul ; so we can have little difficulty in accepting
the unanimous interpretation of the commentators, that the
proposition here sought to be made out is that the indi-
vidual soul is part of the Supreme Soul, which is the pro-
position laid down in the Gita in the passage referred to.
The next Satra to refer to isIV,1,10. I shall not set forth
the other relevant Sitras here as in the preceding case.
I only state that the three commentators, Sankara, R4-
mdnuga, and Madhva, agree that the Gita is here referred
to, namely, chapter VI, stanza 11 seq. Vallabha, how-
ever, I am bound to add, does not agree with this, as he
interprets the Sitra in question and those which precede
and follow as referring to an entirely different matter. If
I may be permitted to say so, however, I consider his
interpretation not so satisfactory as that of the three
other and older commentators. Lastly, we come to Satra
IV, 2-19. On this, again, all the four commentators are
unanimous, and they say that Gita, chapter VIII, stanza
24 seq. (p. 80), is the authority referred to. And I think
there can be very little doubt that they are right. These
various pieces of evidence render it, I think, historically
certain, that the Gita must be considerably prior to the
Vedanta-sitras; and that the word Brahma-sdtras, which
occurs at Gita, chapter XIII, stanza 4 (p. 102), is correctly
interpreted by the commentators as not referring to the
Vedanta-sitras, which are also called Brahma-s(tras, but
to a different subject altogether '. When were the Vedanta-
sGtras composed? The question must at once be admitted
to be a difficult one; but I think the following considera-
tions will show that the date of those Sdtras must, at the
latest, be considerably earlier than the period which we
have already reached in this part of our investigation. We
may take it as fairly well settled, that Bha¢fa Kuméarila, the
celebrated commentator of the Parva Mim4amsa school,
flourished not later than the end of the seventh century

* Cf. Weber's Indian Literature, p. 242. See also Lassen’s Preface to his
edstion of schlegel’s Gita, XXXV. Kamanuga takcs the other view,

22 BHAGAVADGITA,
A.C.) A considerable time prior to him must be placed
the great commentator on the Mim4ms4-sitras, namely,
Sabarasvamin. If we may judge from the style of his great
commentary, he cannot have flourished much later than
Patazgali, who may now be taken as historically proved to
have flourished about 140 B.c.2- Nowa considerable time
must have intervencd between Sabarasvamin and another
commentator on the Pdrva Mim4ms4, whom Sabara
quotes with the highly honorific title Bhagavan, the
Venerable, namely, Upavarsha. Upavarsha appears from
Sankara’s statement to have commented on the Vedanta-
sdtras*. We have thus a long catena of works from the
seventh century A.C., indicating a pretty high antiquity
for the Vedanta-sftras, and therefore a higher one for the
Bhagavadgita. The antiquity of the Ved4nta-sitras follows
also from the circumstance, which we have on the testimony
of Ram4nuga, repeated by MAdhavaéarya, that a commen-
tary on the Sutras was written by Baudhayanasarya ‘,
which commentary Ram4nuga says he followed. Baudha-
yana’s date is not accurately settled. But he appears to
be older than Apastamba, whose date, as suggested by
Dr. Buhler, has already been mentioned’. The Vedanta-
sitras, then, would appear to be at least as old as the fourth
century B.C.; if the information we have from Ramanuga
may be trusted. A third argument may be mentioned,
bearing on the date of the Vedanta-sitras. In Siatra 110
of the third Pida of the fourth Adhy4ya of P4zini’s Satras,
a P4rdsarya is mentioned as the author of a Bhikshu-sitra.
Who is this Parasarya, and what the Bhikshu-sttra? Un-
luckily Patayigali gives us no information on this head, nor

' See Hurnell’s Samavidhina-brahmasa, Introduction, p. vi note.

3 The authontics are collected in our edition of Bhartrthan (Bombay Series
of Sanskrit Classics). Introd. p. xi note. See also Buhler’s Apastamba in this
acries, Introd. p. xxviii.

® See Coiebrooke's Essays, vol. i, p. 332. An Upavarsha is mentioned in
the Kathasaritsagara as living in the time of king Nanda, and having Pasini,
Katy 4yana, and Vy4ai for his pupils.

4 See the Ramanuga Bhashya; and the Ramanoga Darsana in Sarvadarsana-
sangraha.

+ Apastamba, p. xvi.

INTRODUCTION. 33

does the K4sik4 Vritti. But a note of Professor Tar4natha
Tarkavakaspati, of Calcutta, says that Pardsarya is Vyasa,
and the Bhikshu-sitra is the Vedanta-sitra’. If this is
correct, the Ved4nta-sitras go very far indeed into anti-
quity. For Pasini can certainly not be assigned to a later
date than the fourth century B.C., while that learned
scholar, Professor Goldstiicker, on grounds of considerable
strength, assigned him to a much earlier date*, The ques-
tion thus comes to this, Is the remark of Professor Tara-
ndtha, above set out, correct? I find then, from enquiries
made of my venerable and erudite friend Yag&esvar Sastrin,
the author of the Aryavidydsudhdkara, that the note of
Taranatha is based on the works of Bhaéffogi Dikshita,
NaAgagi Bhaé/a, and G#anendra Sarasvati, who all give the
same interpretation of the Sdtra in question. It is certainly
unfortunate that we have no older authority on this point
than Bhaéfogi. The interpretation is in itself not impro-
bable. Vydsa is certainly by the current tradition ὃ called
the author of the Vedanta-sitras, and also the son of
Parasara. Nor is Bhikshu-s(tra a name too far removed in
sense from VedA4nta-sitra, though doubtless the former
name is not now in use, at all events as applied to the Satras
attributed to Badardyana, and though, it must also be
stated, a Bhikshu-sitra BhAshya Vartika is mentioned eo
nomine by Professor Weber as actually in existence at the
present day‘. Taking all things together, therefore, we
may provisionally understand the Bhikshu-sitra mentioned
by Pdsini to be identical with the Vedanta-sitras. But
even apart from that identification, the other testimonies
we have adduced prove, I think, the high antiquity of those
Satras, and consequently of the Bhagavadgita.

We have thus examined, at what, considering the im-
portance and difficulty of the subject, will not, I trust, be
regarded as unreasonable length, some of the principal
pieces of internal and external evidence touching the age

* See Siddbinta Kaumud!, vol. i, p. 592.
4 See his Piwini; and see also Bubler’s Apastamba in this serics, Introd.
p. xxaii note. 3 The correctness of this tradition is very doubtful,
* Indische Studien I, 470.
[8] D

14 BHAGAVADGITA.

of the Bhagavadgita and its position in Sanskrit literature.
Although, as stated at the very outset, the conclusions we
have deduced in the course of that examination are not all
such as at once to secure acceptance, I venture to think that
we have now adequate grounds for saying, that the various
and independent lines of investigation, which we have pur-
sued, converge to this point, that the Gita, on numerous and
essential topics, ranges itself as a member of the Upanishad
group, so to say, in Sanskrit literature. Its philosophy, its
mode of treating its subject, its style, its language, its ver-
sification, its opinions on sundry subjects of the highest
importance, all point to that one conclusion. We may also,
I think, lay it down as more than probable, that the latest
date at which the Gita can have been composed, must be
earlier than the third century B.C., though it is altogether
impossible to say at present how much earlier. This pro-
position, too, is supported by the cumulative strength of
several independent lines of testimony.

Before closing this Introduction, it is desirable to add
a word concerning the text of the Bhagavadgita. The
religious care with which that text has been preserved
is very worthy of note. Schlegel and Lassen! have both
declared it as their opinion, that we have the text now
almost exactly in the condition in which it was when it left
the hands of the author. There are very few real various
readings, and some of the very few that exist are noted
by the commentators. Considering that the Mahabharata
-must have been tampered with on numerous occasions, this
preservation of the Gita is most interesting. It doubtless
indicates that high veneration for it which is still felt, and
has for long been felt, by the Hindus, and which is em-
bodied in the expression used in the colophons of the
MSS. describing the Gita as the ‘Upanishad sung by
God*.” In view of the facts and deductions set forth in

1. See the latter's edition of the Gita, Preface, p. xxvii.

3 Io the edition of the Gita published in Bombay in Saka 1782, there is
a stanza which says that the Upanishads are the cows, Krishaa the milkman,
Arguna the calf, and the milk is the nectar-like Gita, which indicates the tradi-

INTRODUCTION. 35

this essay, that expression existing as, I believe, it does,
almost universally in Indian MSS. of the Gita, is not
altogether devoid of historical value.

Schlegel draws attention to one other circumstance re-;
garding the text of the Gita, which is also highly interesting, |
namely, that the number of the stanzas is exactly 700./
Schlegel concludes that the author must have fixed on
that number deliberately, in order to prevent, as far as he
could, all subsequent interpolations’. This is certainly not
unlikely ; and if the aim of the author was such as Schlegel
suggests, it has assuredly been thoroughly successful. In
the chapter of the MahAbhdrata immediately succeeding
the eighteenth chapter of the Gita, the extent of the work
in slokas is distinctly stated. The verses in which this
is stated do not exist in the Gauda or Bengal recension,
and are doubtless not genuine. But, nevertheless, they
are interesting, and I shall reproduce them here. ‘Kesava
spoke 620 slokas, Arguna fifty-seven, Sasigaya sixty-seven,
and Dhritardshfra one sloka; such is the extent of the
Gita.’ It is very difficult to account for these figures.
According to them, the total number of verses in the Gita
would be 745, whereas the number in the current MSS.,
and even in the Mahabharata itself, is, as already stated,
oaly 700%. I cannot suggest any explanation whatever of
this discrepancy.

In conclasion, a few words may be added regarding the
general principles followed in the translation contained in
this volume. My aim has been to make that translation
as close and literal a rendering as possible of the Gita, as
interpreted by the commentators Sankarasarya, Sridhara-
svamin, and Madhusddana Sarasvati. Reference has also
been frequently made to the commentary of Ramanuga-
Karya, and also to that of Nilakan‘fa, which latter forms part
of the author's general commentary on the Mahabharata.

penal view of the Gitd—a view in consonance with that which we have been
led to by the facts and arguments contained in this lotroduction.
* P. x1 (Lassen’s ed.)
3 Sahkara'’s commentary states in so many words that the Gita he used
contained only 700 slokas.
D2

36 BHAGAVADGITA.
In some places these commentators differ among them-
selves, and then I have made my own choice. The foot-notes
are mainly intended to make clear that which necessarily
remains obscure ina literal translation. Some of the notes,
however, also point out the parallelisms existing between
the Gita and other works, principally the Upanishads and
the Buddhistic Dhammapada and Sutta Nipata. Of the
latter I have not been able to procure the original Pali;
I have only used Sir M. C. Swamy’s translation. But I may
here note, that there are some verses, especially in the Salla
Sutta (see pp. 124-127 of Sir M. C. Swamy’s book), the
similarity of which, in doctrine and expression, to some
of the verses of the Git4 is particularly striking. The
analogies between the Gita and the Upanishads have been
made the basis of certain conclusions in this Introduction.
Those between the Gita and these Buddhistic works are at
present, to my mind, only interesting ; I am unable yet to
say whether they may legitimately be made the premises
for any historical deductions.

There are two indexes: the first a gencral index of
matters, the second containing the principal words in the
Gita which may prove useful or interesting for philological,
historical, or other kindred purposes.

BHAGAVADGITA.

CuHapTeER I.

Dhritardsh/ra said:

What did my (people) and the P&adavas do,
O Sasigaya! when they assembled together on the
holy field of Kurukshetra, desirous to do battle ?

Savigaya said:

Seeing the army of the Paszdavas drawn up in
battle-array', the prince Duryodhana approached:
his preceptor, and spoke (these) words: ‘O pre-
ceptor! observe this grand army of the sons of
Pardu, drawn up in battle-array by your talented
pupil, the son of Drupada. In it are heroes
(bearing) large bows, the equals of Bhtma and
Arguna in battle—(namely), Yuyudhana, Vira,
and Drupada, the master of a great car*, and
Dhrishéaketu, Ackitana, and the valiant king of
Kasi, Purugit and Kuntibhoga, and that eminent
man Saibya; the heroic Yudhdamanyu, the valiant
Uttamaugas, the son of Subhadrd, and the sons of

» Several of these modes of array are described in Manu VII, 187,
ke a staff, like a wain, like a boar, ἄς. That of the Pandavas, here
referred to, appears to have been like the thunderbolt, as to which
see Manu VII, 191.

* This is a literal rendering ; the technical meaning is ‘a warrior
proGcient in military science, who single-handed can fight a thou-
sand archers,’

38 BHAGAVADGITA.

Draupadi—all masters of great cars. And now,
O best of Brahmazas! learn who are most dis-
tinguished among us, and are leaders of my army.
I will name them to you, in order that you may
know them well. Yourself, and Bhishma, and Karza,
and Kripa the victor of (many) battles; Asvattha-
man, and Vikarza, and also the son of Somadatta,
and many other brave men, who have given up
their lives for me, who fight with various weapons,
(and are) all dexterous in battle. Thus our army
which is protected by Bhishma is unlimited; while
this army of theirs which is protected by Bhima is
very limited. And therefore do ye all, occupying
respectively the positions! assigned to you, protect
Bhishma ? only.’

Then his powerful grandsire, Bhishma, the oldest
of the Kauravas, roaring aloud like a lion, blew his
conch, (thereby) affording delight to Duryodhana.
And then all at once, conchs, and kettledrums, and
tabors, and trumpets were played upon; and there
was a tumultuous din. Then, too, Madhava and the
son of Pazdu (Arguna), seated in a grand chariot to
which white steeds were yoked, blew their heavenly
conchs. Hrishikesa* blew the Pa#saganya‘, and
Dhanazigaya the Devadatta, and Bhima, (the doer) of
fearful deeds, blew the great conch Pauxdra. King
Yudhishé4ira, the son of Kuntt*, blew the Anan-

? The original word means, according to Sridhara, ‘the ways of
entrance into a VyGha or phalanx.’

* Who, as generalissimo, remained in the centre of the army.

* Literally, according to the commentators, ‘lord of the senses of
perception.’

“ Schlegel renders the names of these conchs by Gigantea,
Theodotes, Arundinea, Triumphatrix, Dulcisona, and Gemmiflorea
respectively. δ΄ So called, par excellence, apparently.

CHAPTER I, 24. 39

tavigaya, and Nakula and Sahadeva (respectively)
the Sughosha and Manipushpaka. And the king
of KAst, too, who has an excellent bow, and Sikhaz-
din, the master of a great car, and Dhrish¢adyumna,
Virdfa, and the unconquered Satyaki, and Drupada,
and the sons of Draupadi, and the son of Subhadra,
of mighty arms, blew conchs severally from all sides,
O king of the earth! That tumultuous din rent
the hearts of all (the people) of Dhv#tardshéra's
(party), causing reverberations throughout heaven
and earth. Then seeing .(the people of) Dhv-
tarash/ra’s party regularly marshalled, the son of
Paxdu, whose standard is the ape, raised his bow’,
after the discharge of missiles had commenced, and
O king of the earth! spake these words to Hzisht-
kesa: ‘O undegraded one! station my chariot
between the two armies, while I observe those,
who stand here desirous to engage in battle, and
with whom, in the labours of this struggle, I must
do battle. I will observe those who are assembled
here and who are about to engage in battle, wishing
to do service in battle * to the evil-minded son of
DhritarAsh/éra.’
Safgaya said:

Thus addressed by Gud4kesa *, O descendant of
Bharata‘! Hyrishikesa stationed that excellent cha-
riot between the two armies, in front of Bhishma

1 Le. to join in the fight.

* In the original, several derivatives from the root yudh, mean-
ing ‘to fight,’ occur with the same frequency as ‘battle ’ here.

* Generally interpreted ‘lord of sleep,’ i.e. not indolent. Nila-
kantha also suggests, that it may mean ‘of thick hair.’

“ The son of Dushyanta and Sakuntal4, after whom India is called
‘ BhSratavarsha,, and from whom both Pandavas and Kauravas
were descended.

40 BHAGAVADGITA.

and Droaa and of all the kings of the earth, and
said: ‘O son of Pr#tha! look at these assembled
Kauravas. There the son of Pr:th4 saw in both
armies, fathers and grandfathers, preceptors, ma-
ternal uncles, brothers, sons', grandsons, companions,
fathers-in-law, as well as friends. And seeing all
those kinsmen standing (there), the son of Kuntl
was overcome by excessive pity, and spake thus
despondingly.
Arguna said:

Seeing these kinsmen,'O Kréshna! standing (here)
anxious to engage in battle, my limbs droop down ;
my mouth is quite dried up; a tremor comes over
my body ; and my hairs stand on end; the Gazdiva
(bow) slips from my hand; my skin burns intensely.
I am unable, too, to stand up; my mind whirls
round, as it were; O Kesava! I see adverse omens?;
and I do not perceive any good (likely to accrue)
after killing (my) kinsmen in the battle. I do not
wish for victory, O Krzshza! nor sovereignty, nor
pleasures: what is sovereignty to us, O Govinda !
what enjoyments, and even life? Even those, for
whose sake we desire sovereignty, enjoyments, and
pleasures, are standing here for battle, abandoning
life and wealth—preceptors, fathers, sons as well as
grandfathers, maternal uncles, fathers-in-law, grand-
sons, brothers-in-law, as also (other) relatives. These
I do not wish to kill, though they kill (me), O destroyer
of Madhu *! even for the sake of sovereignty over

? The words in this list include all standing in similar -relation-
ships to those directly signified.

* Such as the appearance of vultures, cars moving without horses,
&c., mentioned in the Bhishma Parvan II,17. Cf. Sutta Nipita, p. 100.

> A demon of this name.

CHAPTER I, 44. 41

the three worlds, how much less then for this earth
(alone)? What joy shall be ours, O Gandrdana!
after killing Dhvétarash/ra's sons? Killing these
felons} we shall only incur sin. Therefore it is not
proper for us to kill our own kinsmen, the sons of
Dhrstard4shéra. For how, O Madhava! shall we be
happy after killing our own relatives? Although
they have their consciences corrupted by avarice,
they do not see the evils flowing from the extinction
of a family, and the sin in treachery to friends; still,
O Gan4rdana! should not we, who do see the evils
flowing from the extinction of a family, learn to
refrain from that sin? On the extinction of a family,
the eternal rites of families are destroyed*. Those
rites being destroyed, impiety predominates over the
whole family*. In consequence of the predominance
of impiety, O Krzshaa! the women of the family
become corrupt‘; and the women becoming corrupt,
O descendant of Vvishai! intermingling of castes
results; that intermingling necessarily leads the
family and the destroyers of the family to hell ; for
when the ceremonies of (offering) the balls of food
and water (to them) fail δ, their ancestors fall down
(to hell). By these transgressions of the destroyers
of families, which occasion interminglings of castes,
the eternal rites of castes and rites of families are

' Six classes are mentioned : an incendiary ; one who administers
poison; one who assaults another—weapon in hand; one who
destroys property ; one who robs another of his wife; or his fields.

® Le.there being none to attend tothe ‘rites,’ women being ineligible.

5. Le. the surviving members.

* Le. either by the mere fact of relationship to such men, or by
following their bad example.

* There being no qualified person to perform them; ‘their
ancestors '—that is to say, of the ‘ destroyers of families.’

42 BHAGAVADGITA.

subverted. And O Gandrdana! we have heard
that men whose family-rites are subverted, must
necessarily live in hell. Alas! we are engaged in
committing a heinous sin, seeing that we are making
efforts for killing our own kinsmen out of greed of
the pleasures of sovereignty. If the sons of Dhr‘ta-
rash/ra, weapon in hand, were to kill me in battle.
me being weaponless and not defending (myself),
that would be better for me.

Sazigaya said:
Having spoken thus, Arguna cast aside his bow
together with the arrows, on the battle-field, and

sat down in (his) chariot, with a mind agitated by
grief.

Cuapter 1].
Sajigaya said:
To him, who was thus overcome with pity, and

dejected, and whose eyes were full of tears and
turbid, the destroyer of Madhu spoke these words.

The Deity said:

How (comes it that) this delusion, O Arguna!
which is discarded by the good, which excludes from
heaven, and occasions infamy, has overtaken you
in this (place of) peril? Be not effeminate, O son
of Pritha! it is not worthy of you. Cast off this
base weakness of heart, and arise, O terror of
(your) foes!

Arguna said:

How, O destroyer of Madhu! shall I encounter
with arrows in the battle Bhishma and Droza—
both, O destroyer of enemies! entitled to reverence ?

CHAPTER II, 11. 43

Without killing (my) preceptors—(men) of great
glory—it is better to live even on alms in this
world. But if killing them, though they are avari-
cious of worldly goods, 1 should only enjoy blood-
tainted enjoyments. Nor do we know which of
the two is better for us—whether that we should
vanquish them, or that they should vanquish us.
Even those, whom having killed, we do not wish
to live—even those sons of Dhv#tardshfra stand
(arrayed) against us. With a heart contaminated
by the taint of helplessness', with a mind con-
founded about my duty, I ask you. Tell me what
is assuredly good for me. I am your disciple;
instruct me, who have thrown myself on your
(indulgence). For I do not perceive what is to
dispel that grief which will dry up my organs? after
I shall have obtained a prosperous kingdom on earth
without a foe, or even the sovereignty of the gods’.
Safigaya said:

Having spoken thus to Hriéshtkesa, O terror of
(your) foes! Gudakesa said to Govinda, ‘I shall not
engage in battle;’ and verily remained silent. To
him thus desponding between the two armies, O
descendant of Bharata! Hvyishtkesa spoke these
words with a slight smile.

The Deity said:
You have grieved for those who deserve no grief,

' The commentators say that ‘heart’ here signifies the dis-
positions which are stated in chapter XVIII infra, p. 126. The
feeling of ‘helplessness’ is incompatible with what is there stated
as the proper disposition for a Kshatriya.

* le. by the heat of vexation ; the meaning is, ‘ which will cause
constant vexation of spirit.’

® le. if the means employed are the sinful acts referred to,

44 BHAGAVADGITA,

and you speak words of wisdom'. Learned men
grieve not for the living nor the dead. Never did
I not exist, nor you, nor these rulers of men; nor
will any one of us ever hereafter cease to be. As
in this body, infancy and youth and old age (come)
to the embodied (self) #, so does the acquisition of
another body ; a sensible man is not deceived about
that. The contacts of the senses ὃ, O son of Kunt!!
which produce cold and heat, pleasure and pain, are
not permanent, they are for ever coming and going.
Bear them, O descendant of Bharata! For, O chief
of men! that sensible man whom they ‘ afflict not,
(pain and pleasure being alike to him), he merits
immortality. There is no existence for that which
is unreal ; there is no non-existence for that which is
real. And the (correct) conclusion about both ὅ is
perceived by those who perceive the truth. Know
that to be indestructible which pervades all this;
the destruction of that inexhaustible (principle) none
can bring about. These bodies appertaining to the
embodied (self) which is eternal, indestructible, and
indefinable, are declared ὁ to be perishable; therefore
do engage in battle, O descendant of Bharata! He
who thinks one to be the killer and he who thinks

Ὁ Scil. regarding family-rites, &c., for, says Nilakaz/ha, they indi-
cate knowledge of soul as distinct from body.

* A common word in the Gita, that which presides over each
individual body.

? Scil. with external objects. * Le. the ‘contacts.’

* The sense is this—there are two things apparently, the soul
which is indestructible, and the feelings of pain &c. which ‘come
and go.’ The true philosopher knows that the former only is real and
exists; and that the latter is unreal and non-existent. He therefore
does not mind the latter.

* Scil. by those who are possessed of true knowledge.

CHAPTER II, 27. 45

one to be killed, both know nothing. He kills not,
is not killed’. He is not born, nor does he ever
die, nor, having existed, does he exist no more.
Unborn, everlasting, unchangeable, and very ancient,
he is not killed when the body is killed*. O son of
Pritha! how can that man who knows the self thus
to be indestructible, everlasting, unborn, and im-
perishable, kill any one, or cause any one to be
killed? As a man, casting off old clothes, puts
on others and new ones, so the embodied (self),
casting off old bodies, goes to others and new ones.
Weapons do not divide the self (into pieces) ; fire
does not burn it; waters do not moisten it; the
wind does not dry it up. It is not divisible; it is
not combustible; it is not to be moistened ; it is
not to be dried up. It is everlasting, all-pervading,
stable, firm, and eternal®. It is said to be un-
perceived, to be unthinkable, to be unchangeable.
Therefore knowing it to be such, you ought not to
grieve. But even if you think that the self is con-
stantly born, and constantly dies, still, O you of
mighty arms! you ought not to grieve thus. For
to one that is born, death is certain; and to one
that dies, birth is certain‘. Therefore about (this)

1 Cf. Kasha-upanishad, p. 104. * Kasha-upanishad, pp. 103, 104.

* ‘Eternal.’ Nilakan/ha explains this by ‘unlimited by time,
place,” ἄς. Sankara and others as ‘uncreated,’ ‘ without cause.’

= not assuming new forms; firm=not abandoning the original
form. (Sridhara.) The latter signifies a slight change ; the former
a total change.

* Cf. the following from the Sutta Nipdta (Sir M. C. Swamy’s
wanslation), pp. 124, 125: ‘There is, indeed, no means by which
those born could be prevented from dying.’ ‘Even thus the world
is afflicted with death and decay; therefore wise men, knowing the
course of things in the world, do not give way to grief.’

46 BHAGAVADGITA.

unavoidable thing, you ought not to grieve. The
source of things, O descendant of Bharata! is un-
perceived ; their middle state is perceived ; and their
end again is unperceived. What (occasion is there
for any) lamentation regarding them'? One looks
upon it? as a wonder; another similarly speaks of
it as a wonder ; another too hears of it as a wonder ;
and even after having heard of it, no one does
really know it. This embodied (self), O descendant
of Bharata! within every one’s body is ever in-
destructible. Therefore you ought not to grieve
for any being. Having regard to your own duty
also, you ought not to falter, for there is nothing
better for a Kshatriya* than a righteous battle.
Happy those Kshatriyas, O son of Pritha! who
can find such a battle (to fight)—come of itself '—
an open door to heaven! But if you will not fight
this righteous battle, then you will have abandoned
your own duty and your fame, and you will incur
sin. All beings, too, will tell of your everlasting
infamy ; and to one who has been honoured, infamy
is (a) greater (evil) than death. (Warriors who are)
masters of great cars will think that you abstained
from the battle through fear, and having been highly
thought of by them, you will fall down to littleness.
Your enemies, too, decrying your power, will speak
much about you that should not be spoken. And
what, indeed, more lamentable than that? Killed,

‘ Cf. Sutta Nipita, p. 125. ‘In vain do you grieve, not knowing
well the two ends of him whose manner either of coming or going
you know not.’

* Le. the self spoken of above.

3 Kafha-upanishad, p. 96. * One of the warrior caste.

* Without any effort, that is to say, of one’s own.

CHAPTER II, 42. 47

you will obtain heaven; victorious, you will enjoy
the earth. Therefore arise, O son of Kunti! re-
solved to (engage in) battle. Looking on pleasure
and pain, on gain and loss, on victory and defeat
as the same, prepare for battle, and thus you will
not incur sin. The knowledge here declared to you
is that relating to the Sankhya'. Now hear that
relating to the Yoga. Possessed of this knowledge,
O son of Pritha! you will cast off the bonds of
action. In this (path to final emancipation) nothing
that is commenced becomes abortive; no obstacles
exist ; and even a little of this (form of) piety pro-
tects one from great danger*. There is here *,
O descendant of Kuru! but one state of mind con-
sisting in firm understanding. But the states of
mind of those who have no firm understanding are
manifold and endless. The state of mind which
consists in firm understanding regarding steady con-
templation ὁ does not belong to those, O son of
Pritha! who are strongly attached to (worldly)
pleasures and power, and whose minds are drawn
away by that flowery talk which is full of (the
ordinances of) specific acts for the attainment of
(those) pleasures and (that) power, and which pro-
mises birth as the fruit of acts*—(that flowery

1 Sénkhya is explained in different modes by the different com-
mentators, but the meaning here seems to be, that the doctrine
stated is the doctrine of true knowledge and of emancipation by
means of it. See infra, p. 52.

* Viz. this mortal mundane life.

* Le. for those who enter on this ‘ path.’

* Le. of the supreme Being; Yoga meaning really the dedication
of all acts to that Being.

* See Sutta Nipata, p. 4.

48 BHAGAVADGITA.

talk) which those unwise ones utter, who are ena-
moured of Vedic words, who say there is nothing
else, who are full of desires, and whose goal is
heaven'. The Vedas (merely) relate to the effects
of the three qualities?; do you, O Arguna! rise
above those effects of the three qualities, and be
free from the pairs of opposites?, always preserve
courage ὁ, be free from anxiety for new acquisitions
or protection of old acquisitions, and be self-con-
trolled®. To the instructed Brahmaaa, there is in
all the Vedas as much utility as in a reservoir of
water into which waters flow from all sides*. Your
business is with action alone; not by any means
with fruit. Let not the fruit of action be your
motive (to action). Let not your attachment be
(fixed) on inaction’, Having recourse to devotion,
O Dhanajigaya! perform actions, casting off (all)
attachment, and being equable in success or ill-
success; (such) equability is called devotion. Action,

1 This is a merely temporary good, and not therefore deserving
to be aspired to before final emancipation.

? Le. the whole course of worldly affairs. As to qualities, see
chapter XIV.

δ Heat and cold, pain and pleasure, and so forth. Cf. Manu F, 26.

4“ Cf. Sutta Nip4ta, p. 17 and other places.

δ Keeping the mind from worldly objects.

* The meaning here is not easily apprehended. I suggest the
following explanation :—Having said that the Vedas are concerned
with actions for special benefits, Kriéshaa compares them to a
reservoir which provides water for various special purposes,
drinking, bathing, &c. The Vedas similarly prescribe particular rites
and ceremonies for going to heaven, or destroying an enemy, &c.
But, says Krishna, man’s duty is merely to perform the actions
prescribed for him, and not entertain desires for the special benefits
named. The stanza occurs in the Sanatsugitiya, too.

* Doing nothing at all.

CHAPTER II, 55. 49

O Dhanaggaya! is far inferior to the devotion of
the mind. In that devotion seek shelter. Wretched
are those whose motive (to action) is the fruit (of
action). He who has obtained devotion in this
world casts off both merit and sin’. Therefore
apply yourself to devotion; devotion in (all) actions
is wisdom. The wise who have obtained devotion
cast off the fruit of action; and released from the
shackles of (repeated) births*, repair to that seat
where there is no unhappiness*. When your mind
shall have crossed beyond the taint of delusion, then
will you become indifferent to all that you have
heard or will hear*. When your mind, that was
confounded by what you have heard’, will stand
firm and steady in contemplation‘, then will you
acquire devotion.
Arguna said :

What are the characteristics, O Kesava! of one
whose mind is steady, and who is intent on con-
templation? How should one of a steady mind
speak, how sit, how move ?

The Deity said :
When a man, O son of Przth4! abandons all the
desires of his heart, and is pleased in his self only

1 Merit merely leads to heaven, as to which see note on last
page. Cf. Sutta Nipata, pp. 4, 136, 145 note.

* Sutta Nipdta, pp. 3-7, ἄς.

* Sutta Nipdta, p. 21.

* This, according to Anandagiri, means all writings other than
those on the science of the soul.

* Ie. about the means for the acquisition of various desired

* Ie. of the soul (Sankara), of the supreme Being (Sridhara).
Sabstantially they both mean the same thing.

[8] E

50 BHAGAVADGITA.

and by his self, he is then called of a steady mind.
He whose heart is not agitated in the midst of
calamities, who has no longing for pleasures, and
from whom (the feelings of) affection, fear, and
wrath? have departed, is called a sage of a steady
mind. His mind is steady, who, being without
attachments anywhere, feels no exultation and no
aversion on encountering the various agreeable and
disagreeable ὃ (things of this world). A man’s mind
is steady, when he withdraws his senses from (all)
objects of sense, as the tortoise (withdraws) its
limbs from all sides. Objects of sense withdraw
themselves from a person who is abstinent ; not so
the taste (for those objects). But even the taste
departs from him, when he has seen the Supreme 4,
_ The boisterous senses, O son of Kuntt! carry away
by force the mind even of a wise man, who exerts
himself (for final emancipation). Restraining them
all, a man should remain engaged in devotion,
making me his only resort. For his mind is steady
whose senses are under his control. The man who
ponders over objects of sense forms an attachment
to them; from (that) attachment is produced desire;
and from desire anger is produced*®; from anger
results want of discrimination δ; from want of dis-

? Le. pleased, without regard to external objects, by self-con-
templation alone.

* Cf. Sutia Nipata, p. 3.

3 The word subhasubha in this sense also occurs in the Dhamma-
pada, stanza 78, and in the Maitrf-upanishad, p. 34.

* See on this, Wilson’s Essays on Sanskrit Literature, vol. iii,
p- 130.

* Le. when the desire is frustrated.

* Le. between right and wrong. Confusion of memory =for-
getfulness of Sistras and rules prescribed in them.

CHAPTER II, 70. 51

crimination, confusion of the memory; from con-
fusion of the memory, loss of reason; and in
consequence of loss of reason he is utterly ruined.
But the self-restrained man who moves among!
objects with senses under the control of his own
self, and free from affection and aversion, obtains
tranquillity’. When there is tranquillity, all his
miseries are destroyed, for the mind of him whose
heart is tranquil soon becomes steady. He who
is not self-restrained has no steadiness of mind;
nor has he who is not self-restrained perseverance *
in the pursuit of self-knowledge ; there is no tran-
quillity for him who does not persevere in the
pursuit of self-knowledge; and whence can there be
happiness for one who is not tranquil? For the
heart which follows the rambling senses leads away
his judgment, as the wind leads a boat astray upon
the waters. Therefore, O you of mighty arms!
his mind is steady whose senses are restrained on
all sides from objects of sense. The self-restrained
man is awake, when it is night for all beings; and
when all beings are awake, that is the night of the
right-seeing sage‘. He into whom all objects of
desire enter, as waters enter the ocean, which,
(though) replenished, (still) keeps its position un-
moved,—he only obtains tranquillity; not he who
desires (those) objects of desire. The man who,

* Cf. Sutta Nipdta, p. 45.

* Cf Maitri-upanishad, p. 134, where the commentator explains
it to mean freedom from desires.

* For a somewhat similar use of the word bh4vané in this sense,
comp. Dhammapada, stanza 301.

* Spiritual maiters are dark as night to the common run of men,
while they are wide awake in all worldly pursuits. With the sage
the case is exactly the reverse.

E 2

52 BHAGAVADGITA.

casting off all desires, lives free from attachments,
who is free from egoism?, and from (the feeling
that this or that is) mine 2, obtains tranquillity. This,
O son of Prztha! is the Brahmic® state; attaining
to this, one is never deluded; and remaining in it
in (one’s) last moments, one attains (brahma-nirvana)
the Brahmic bliss ".

Cuapter III.
Arguna said:

If, O Ganardana! devotion is deemed by you
to be superior to action, then why, O Kesava!
do you prompt me to (this) fearful action? You
seem, indeed, to confuse my mind by equivocal
words. Therefore, declare one thing determinately,
by which I may attain the highest good.

The Deity said:

O sinless one! I have already declared, that in
this world there is a twofold path*—that of the
Sankhyas by devotion in the shape of (true) know-
ledge ; and that of the Yogins by devotion in the
shape of action. A man does not attain freedom
from action * merely by not engaging in action; nor
does he attain perfection’ by mere ® renunciation.
For nobody ever remains even for an instant without

' Fither pride or, better, the false notion mentioned infra, p. 55.
* An almost identical expression occurs in the Dhammapada,
stanza 367, and Maitrf-upanishad, p. 37.

5 The state of identification of oneself with the Brahman, which
results from a correct knowledge of the Brahman.

* Infra, p. 66. * Supra, p. 47.
* Le. according to Sankara, identification of oneself with
Brahman. 7 Final emancipation.

* Le. not coupled with knowledge and purity of heart.

CHAPTER ΠῚ, 13. 53
performing some action ; since the qualities of nature
constrain everybody, not having free-will (in the
matter), to some action’, The deluded man who,
restraining the organs of action ?, continues to think
in his mind about objects of sense, is called a
hypocrite. But he, O Arguna! who restraining his
senses by his mind’, and being free from attach-
ments, engages in devotion (in the shape) of action,
with the organs of action, is far superior. Do you
perform prescribed action, for action is better than
inaction, and the support of your body, too, cannot
be accomplished with inaction. This world is fet-
tered by all action other than action for the purpose
of the sacrifice*. Therefore, O son of Kuntt! do
you, casting off attachment, perform action for that
purpose. The Creator, having in olden times created
men together with the sacrifice, said: ‘ Propagate
with this. May it be the giver to you of the things
you desire. Please the gods with this, and may
those gods please you. Pleasing each other, you
will attain the highest good. For pleased with the
sacrifices, the gods will give you the enjoyments
you desire. And he who enjoys himself without
giving them what they have given, is, indeed, a thief.’
The good, who eat the leavings of a sacrifice, are
released from all sins. But the unrighteous ones,
who prepare food for themselves only, incur sin *.

1 Cf. infra, pp. 122-128. 3 Hands, feet, ἄς.

* By means of tme discrimination keeping the senses from
attachments to worldly objects, which lead to sin and evil.

4 Cf. infra, pp. 60, 61. Probably the ‘sacrifices’ spoken of in
that passage must be taken to be the same as those referred to
in the Creator's injunction mentioned in this passage.

* Cf Maitrf-upanishad, p. 143.

54 BHAGAVADGITA.

From food are born (all) creatures ; from rain is the
production of food; rain is produced by sacrifices ;
sacrifices are the result of action; know that action
has its source in the Vedas; the Vedas come from
the Indestructible. Therefore the all-comprehending
Vedas are always concerned with sacrifices'. He
who in this world does not turn round the wheel
revolving thus, is of sinful life, indulging his senses,
and, O son of Prztha! he lives in vain. But the
man who is attached to his self only, who is con-
tented in his self, and is pleased with his self ?, has
nothing to do. He has no interest at all in what
is done, and none whatever in what is not done, in
this νου] δ; nor is any interest of his dependent
on any being. Therefore * always perform action,
which must be performed, without attachment. For
a man, performing action without attachment, attains
the Supreme. By action alone, did Ganaka and the
rest work for perfection’. And having regard also
to the keeping of people (to their duties) you should
perform action. Whatever a great man does, that
other men also do. And people follow whatever he
receives as authority. There is nothing, O son of
Pritha! for me to do in (all) the three worlds,

Δ The commentators explain this to mean that though the
Vedas elucidate all matters, their principal subject is the sacrifice.

* The distinctions here are rather nice,—an ordinary man is
‘attached ’ to worldly objects, is ‘contented’ with goods &c., and
is ‘ pleased ’ with special gains.

* No good or evil accrues to him from anything he does or
omits to do.

4 Sridhara says that Arguna is here told to perform action, as free-
dom from it is only for the man of true knowledge, which Arguna
is not as yet.

* Ie. final emancipation ; cf. p. 59 infra, and Isopanishad, p. 6.

CHAPTER III, 30. 55
nothing to acquire which has not been acquired.
Still I do engage in action. For should I at any
time not engage without sloth in action, men
would follow in my path from all sides, O son of
Pritha! If I did not perform actions, these worlds
would be destroyed, I should be the cause of caste-
interminglings ; and I should be ruining these people.
As the ignorant act, O descendant of Bharata! with
attachment to action, so should a wise man act
without attachment, wishing to keep the people (to
their duties). A wise man should not shake the
convictions of the ignorant who are attached to
action, but acting with devotion (himself) should
make them apply themselves to all action. He
whose mind is deluded by egoism thinks himself
the doer of the actions, which, in every way, are
done by the qualities of nature’. But he, O you
of mighty arms! who knows the truth about the
difference from qualities and the difference from
actions *, forms no attachments, believing that quali-
ties deal with qualities *. But those who are deluded
by the qualities of nature form attachments to the
actions of the qualities‘. A man of perfect knowledge
should not shake these men of imperfect know-
ledge (in their convictions). Dedicating all actions
to me with a mind knowing the relation of the
supreme and individual self, engage in battle without

' The active principle is nature, the aggregate of the three
qualities; the soul is only the looker-on; cf. inter alia, p. 104 infra.

* δεῖ, the difference of the soul from the collection of qualities,
viz. the body, senses, &c., and from the actions of which they are
the authors.

* Qualities (i.e. senses) deal with qualities, i.e. objects of sense.

‘ Le. all mundane affairs.

56 BHAGAVADGITA.

desire, without (any feeling that this or that is) mine,
and without any mental trouble’. Even those men
who always act on this opinion of mine, full of
faith, and without carping, are released from all
actions. But those who carp at my opinion and do
not act upon it, know them to be devoid of dis-
crimination, deluded as regards all knowledge?, and
ruined. Even a man of knowledge acts consonantly
to his own nature*. All beings follow nature. What
will restraint effect ? Every sense has its affections
and aversions towards its objects fixed. One should
not become subject to them, for they are one’s
opponents‘. One’s own duty, though defective, is
better than another's duty well performed. Death
in (performing) one’s own duty is preferable ; the
(performance of the) duty of others is dangerous.

Arguna said:

But by whom, O descendant of Vzishai! is man
impelled, even though unwilling, and, as it were,
constrained by force, to commit sin ?

1 About the consequences of your actions.

? Of actions, or of the Brahman in its various forms.

* Which is the result of the virtues and vices of a preceding
life. The sequence of idcas here is as follows :—The true view
stated here about the ‘difference from qualities and actions’ is
disregarded by some, owing to their ‘nature’ as now explained.
Then the question is, If nature is so potent, what is the good of
the Sistras? The answer is, Nature only acts through our likes
and dislikes. Withstand them and then you can follow the Sastras.
It is under the influence of these likes and dislikes, that some may
say, we shall practise duties prescribed for others (our own being
bad ones) as they are equally prescribed by the Sastras. That, as
stated in the last sentence here, is wrong.

* Cf. Sutta Nipdta, p. 101, as to ‘likings and dislikings.’

CHAPTER lll, 41. 57

The Deity said:

It is desire, it is wrath', born from the quality of
passion ; it is very ravenous, very sinful. Know that
that is the foe in this world. As fire is enveloped
by smoke, a mirror by dust, the foetus by the
womb, so is this * enveloped by desire. Knowledge,
O son of Kuntt! is enveloped by this constant foe
of the man of knowledge, in the shape of desire,
which is like a fire and insatiable. The senses, the
mind, and the understanding are said to be its seat‘;
with these it deludes the embodied (self) after en-
veloping knowledge. Therefore, O chief of the
descendants of Bharata! first restrain your senses,
then cast off this sinful thing which destroys know-
ledge and experience®. It has been said δ, Great
are the senses, greater than the senses is the mind,
greater than the mind is the understanding. What
is greater than the understanding is that’. Thus
knowing that which is higher than the understanding,
and restraining (your)self by (your)self, O you of

' Vide p. 50 supra.

3 Le. knowledge, mentioned in the next sentence, for which
construction p. 71 and p. 98 may be compared.

* Which becomes more powerful the more it is fed.

* The mind is that which ponders over things as such or such;
the understanding is that which finally determines (cf. Lewes’
History of Philosophy, IT, 463-465). These and the senses are
the ‘seat’ of desire, because the perception of an object by the
sense, the pondering over it by the mind, and the determination
about it by the understanding are the preliminaries to the
awakening of the desire; supra, p. 50.

* Knowledge is from books or teachers, experience is the result
of personal perception.

. ishad, p. 114; and see also pp. 148, 149.

' [.e. the supreme Being, as in the Ka/Aopanishad.

58 BHAGAVADGITA,

mighty arms! destroy this unmanageable enemy in
the shape of desire.

CuapTer IV.

The Deity said:

This everlasting ' (system of) devotion I declared
to the sun, the sun declared it to Manu 3, and Manu
communicated it to Ikshvaku. Coming thus by steps,
it became known to royal sages. But, O terror of
(your) foes! that devotion was lost to the world by
long (lapse of) time. That same primeval devotion
I have declared to you to-day, seeing that you are
my devotee and friend, for it is the highest mystery.

Arguna said :

Later is your birth ; the birth of the sun is prior.
How then shall I understand that you declared (this)
first ?

The Deity said:

I have passed through many births, O Arguna!
and you also. I know them all, but you, O terror
of (your) foes! do not know them. Even though
I am unborn and inexhaustible in (my) essence,
even though I am lord of all beings, still I take up
the control of my own nature’, and am born by

* Because its fruit is imperishable, viz. final emancipation.

* In the A’Aandogya-upanishad, Manu is the channel of com-
munication for some doctrine taught by Pragapati, which Manu
teaches the ‘people,’ interpreted by Sankara to mean Ikshvaku, ἄς.
(p. 178; see too p. 625).

* Nature is what goes to the formation of the material form in
which he is born; the ‘power’ includes knowledge, omnipotence,
&c. It is delusive because he is still really ‘ unborn.’

CHAPTER Iv, 16. 59

means of my delusive power. Whensoever, O de-
scendant of Bharata! piety languishes, and impiety
is in the ascendant, I create myself. I am born age
after age, for the protection of the good, for the
destruction of evil-doers, and the establishment of
piety. Whoever truly knows thus my divine birth
and work, casts off (this) body and is not born again.
He comes to me, O Arguna! Many from whom
affection, fear’, and wrath have departed, who are
full of me, who depend on me, and who are purified
by the penance of knowledge ἢ, have come into my
essence. I serve men in the way in which they
approach me*. In every way, O son of Pritha!
men follow in my path‘. Desiring the success of
actions δ, men in this world worship the divinities,
for in this world of mortals, the success produced
by action is soon obtained. The fourfold division
of castes was created by me according to the ap-
portionment of qualities and duties. But though
I am its author, know me to be inexhaustible, and
not the author. Actions defile me not. I have no
attachment to the fruit of actions. He who knows
me thus is not tied down by actions. Knowing
this, the men of old who wished for final emancipa-
tion, performed action. Therefore do you, too,
perform action as was done by men of old in olden
times. Even sages are confused as to what is

* Cf. Sutta Nip&ta, p. 73. 3 Cf. infra, p. 61.

5 T.e. I give to each worshipper what is proper for him.

* The original words used here occur before in a different sense
(see p. 55). Here the meaning is that to whomsoever directly ad-
dressed, all worship is worship of me (see p. 84). In the whole
passage, Krishna says that the Deity is not chargeable with partiality
on account of the variety of human qualities and states.

" Such as acquisition of sons, cattle, ἄς.

όο BHAGAVADGITA.

action, what inaction. Therefore I will speak to
you about action, and learning that, you will be freed
from (this world of) evil. One must possess know-
ledge about action; one must also possess knowledge
about prohibited action ; and again one must possess
knowledge about inaction. The truth regarding
action is abstruse. He is wise among men, he is
possessed of devotion, and performs all actions ',
who sees inaction in action, and action in inaction.
The wise call him learned, whose acts are all free
from desires and fancies, and whose actions are
burnt down by the fire of knowledge. Forsaking
all attachment to the fruit of action, always con-
tented, dependent on none, he does nothing at all,
though he engages in action. Devoid of expecta-
tions, restraining the mind and the self, and casting
off all belongings *, he incurs no sin, performing
actions merely for the sake of the body*. Satisfied
with earnings coming spontaneously ὁ, rising above
the pairs of opposites, free from all animosity, and
equable on success or ill-success, he is not fettered
down, even though he performs (actions). The acts
of one who is devoid of attachment, who is free >,
whose mind is fixed on knowledge, and who performs
action for (the purpose of) the sacrifice* are all

1 Devoted though performing all actions.

* « Appropriating nothing,’ at Sutta Nipita, p. ror, seems to be
the same idea. ‘Self’ just before this means senses.

* Preferably, perhaps, ‘with the body only.’ But Sankara
rejects this. :

* Cf. infra, p. ror; and Sutta Nipfta, p. 12.

* The commentators vary in their interpretations of this word
(mukta), but the common point appears to be ‘ free from attachment
to worldly concerns,’ Cf. Sutta Nipata, p. 8.

4 Sacrifice here apparently means every act for the attainment of

CHAPTER IV, 29. 61

destroyed. Brahman is the oblation; with Brahman
(as a sacrificial instrument) it is offered up; Brahman
is in the fire; and by Brahman it is thrown; and
Brahman, too, is the goal to which he proceeds who
meditates on Brahman in the action’. Some de-
votees perform the sacrifice to the gods, some offer
up the sacrifice by the sacrifice itself in the fire
of Brahman*. Others offer up the senses, such as
the sense of hearing and others, in the fires of
restraint? ; others offer up the objects of sense, such
as sound and so forth, into the fires of the senses ¢,
Some again offer up all the operations of the senses
and the operations of the life-breaths into the fire of
devotion by self-restraint’, kindled by knowledge.
Others perform the sacrifice of wealth, the sacrifice
of penance, the sacrifice of concentration of mind,
the sacrifice of Vedic study 5, and of knowledge, and
others are ascetics of rigid vows. Some offer up
the upward life-breath into the downward life-breath,
and the downward life-breath into the upper life-
breath, and stopping up the motions of the upward
and downward life-breaths, devote themselves to the
restraint of the life-breaths 7. Others, who (take)

the supreme ; cf. supra, p. 53. In Asvalayana Grthya-sfitra I, 1, 5,
a text is cited meaning ‘salutation verily is a sacrifice.’

‘ This thorough identification with the Brahman explains why
the action is ‘destroyed’ and does not ‘fetter’ the doer.

* Le. all acts, religious and other, offered up to the Brahman in
the mode above stated.

5 Practise ‘ yoga’ and other like exercises.

“ Remaining unattached to sensuous enjoyments.

* Stopping the bodily operations mentioned, and engaging in
contemplation.

* This is called Brahmayagwa, Asvalayana Grihya-sdtra III, 1, 3.

* Maitri-upanishad, p. 129.

62 BHAGAVADGITA.

limited food, offer up the life-breaths into the life-
breaths. All of these, conversant with the sacrifice,
have their sins destroyed by the sacrifice. Those
who eat the nectar-like leavings of the sacrifice
repair to the eternal Brahman’. This world is
not for those who perform no sacrifice, whence
(then) the other, O best of the Kauravas! Thus
sacrifices of various sorts are laid down in the
Vedas. Know them all to be produced from action ?,
and knowing this you will be released (from the
fetters of this world). The sacrifice of knowledge,
O terror of (your) foes! is superior to the sacrifice
of wealth, for action, O son of Pritha! is wholly
and entirely comprehended in knowledge. That?
you should learn by salutation, question, and service‘.
The men of knowledge who perceive the truth will
teach knowledge to you. Having learnt that, O son
of Pandu! you will not again fall thus into delusion ;
and by means of it, you will see all beings, without
exception, first in yourself, and then in me® Even
if you are the most sinful of all sinful men, you
will cross over all trespasses by means of the
boat of knowledge alone. As a fire well kindled,
O Arguna! reduces fuel to ashes, so the fire of
knowledge reduces all actions to ashes*. For there
is in this world no means of sanctification like know-
ledge 7, and that one perfected by devotion finds

' Supra, p. 53.
* Operations of mind, senses, &c.; cf. supra, p. 54.
* Le. knowledge.
4“ Addressed to men of knowledge. Cf. Muadakopanishad, p. 282.
* The essential unity of the supreme and individual soul and the
whole universe. Cf. lsopanishad, pp. 13, 14.
* Supra, p. 60. 7 Sutta Nipdta, p. 48.

CHAPTER V, 3. 63

within one’s self in time. He who has faith, whose
senses are restrained, and who is assiduous, obtains
knowledge'. Obtaining knowledge, he acquires,
without delay, the highest tranquillity. He who is
ignorant and devoid of faith, and whose self is full
of misgivings, is ruined. Not this world, not the
next, nor happiness, is for him whose self is full
of misgivings. Actions, O Dhanaggaya! do not
fetter one who is self-possessed 3, who has renounced
action by devotion, and who has destroyed mis-
givings by knowledge. Therefore, O descendant
of Bharata! destroy, with the sword of knowledge,
these misgivings of yours which fill your mind, and
which are produced from ignorance. Engage in
devotion. Arise!

Cuarter V.
Arguna said :
O Krishaa! you praise renunciation of actions

and also the pursuit (of them). Tell me determinately
which one of these two is superior.
The Deity said:

Renunciation and pursuit of action are both
instruments of happiness. But of the two, pursuit
of action is superior to renunciation of action. He
should be understood to be always an ascetic 3,
who has no aversion and no desire. For, O you
of mighty arms! he who is free from the pairs of
opposites is easily released from (all) bonds. Children
—not wise men—talk of sankhya and yoga as dis-

* Sutta NipAta, p. 49. * Cautious, free from heedlessness.
® Le. one who has performed ‘renunciation.’

64 BHAGAVADGITA.

tinct. One who pursues either well obtains the fruit
of both. The seat which the s4nkhyas obtain is
reached by the yogas' also. He sees (truly), who
sees the sankhya and yoga as one. Renunciation,
O you of mighty arms! is difficult to reach without
devotion; the sage possessed of devotion attains
Brahman * without delay. He who is possessed of
devotion, whose self is pure, who has restrained
his self, and who has controlled his senses, and
who identifies his self with every being, is not
tainted though he performs (actions). The man of
devotion, who knows the truth, thinks he does
nothing at all, when he sees‘, hears, touches,
smells, eats, moves, sleeps, breathes, talks, throws
out δ, takes, opens or closes the eyelids; he holds
that the senses deal with the objects of the senses.
He who, casting off (all) attachment, performs actions
dedicating them to Brahman, is not tainted by sin,
as the lotus-leaf* (is not tainted) by water. De-
votees, casting off attachment, perform actions for
attaining purity of self, with the body, the mind, the
understanding, or even the senses *—(all) free (from

1 Those who follow the yoga ‘path.’ The form is noteworthy,
grammatically.

* Le. ‘attains true renunciation,’ says Sankara; Sridhara says,
‘attains Brahman, after becoming a “ renouncer.”’

3 Here self is explained as body ; in the line which goes before
it is explained as heart.

4“ These are the various operations of the organs of perception,
action, &c.

5 Excretions, ἄς.

* A very common simile. Cf. inter alia Αἰ λληἀοργα-υραηβῃδά,
p. 276; Sutta Nipata, pp. 107-134; and Davids’ Buddhism, p. 158
Note.

7 Body=bathing, &c.; mind=meditation, ἄς. ; understanding =
ascertainment of truth; senses= hearing and celebrating Gou’s name.

CHAPTER V, 19. 65

egoistic notions). He who is possessed of devotion,
abandoning the fruit of actions, attains the highest
tranquillity. He who is without devotion, and
attached to the fruit (of action), is tied down by
(reason of his) acting in consequence of (some)
desire. The self-restrained, embodied (self) lies at
ease within the city of nine portals', renouncing all
actions by the mind, not doing nor causing (any-
thing) to be done. The Lord is not the cause of
actions, or of the capacity of performing actions
amongst men, or of the connexion of action and
fruit. But nature only works. The Lord receives
no one’s sin, nor merit either. Knowledge is
enveloped by ignorance, hence all creatures are
deluded*. But to those who have destroyed that
ignorance by knowledge of the self, (such) know-
ledge, like the sun, shows forth that supreme
(principle). And those whose mind is (centred) on
it, whose (very) self it is, who are thoroughly
devoted to it, and whose final goal it is, go
never to return, having their sins destroyed by
knowledge. The wise look upon a Brahmaza
possessed of learning and humility, on a cow, an
elephant, a dog, and a Svap4ka, as alike*. Even
here, those have conquered the material world,
whose mind rests in equability ὁ; since Brahman is
free from defects and equable, therefore they rest in

* CE Pramopanishad, p. 202 ; Svetisvatara, p. 332; Sutta Nipata,
p. 52. The Kashopanishad has eleven portals (p. 132). The nine
are the eyes, nostrils, ears, mouth, and the two for excretions.

® As regards the Lord's relation to man’s merit or sin.

* As manifesiations of Brahman, though of different qualities and
classes. As to Svapéka, a very low caste, see Sutta Nipata, p. 36.

* As stated in the preceding words.

(8) F

66 BHAGAVADGITA.

Brahman. He who knows Brahman, whose mind
is steady, who is not deluded, and who rests in
Brahman, does not exult on finding anything agree-
able, nor does he grieve on finding anything disagree-
able '. One whose self is not attached to external
objects, obtains the happiness that is in (one’s) self;
and by means of concentration of mind, joining one’s
self (with the Brahman), one obtains indestructible
happiness. For the enjoyments born of contact (be-
tween senses and their objects) are, indeed, sources
of misery ; they have a beginning as well as an end*.
O son of Kuntt! a wise man feels no pleasure
in them. He who even in this world, before his
release from the body, is able to bear the agitations
produced from desire and wrath, is a devoted man,
he is a happy man. The devotee whose happiness
is within (himself), whose recreation is within (him-
self), and whose light (of knowledge) also is within
(himself), becoming (one with) the Brahman’, obtains
the Brahmic bliss‘. The sages whose sins have
perished, whose misgivings are destroyed, who are
self-restrained, and who are intent on the welfare
of all beings δ, obtain the Brahmic bliss. To the
ascetics, who are free from desire and wrath δ, and
whose minds are restrained, and who have know-
ledge of the self, the Brahmic bliss is on both sides
(of death). The sage who excludes (from his mind)

* KasAopanishad, p. 100. * Cf. supra, p. 44.

* He is one with the Brahman as he is intent exclusively on the
Brahman.

4“ The bliss of assimilation with the Brahman, or, as Ramanuga
puts it, the bliss of direct knowledge of the self.

* Sutta Nip4ta, p. 39; also Davids’ Buddhism, p. 109.

4 Cf. Sutta Nipata, p. 3.

CHAPTER VI, 5. 67

external objects, (concentrates) the visual power
between the brows', and making the upward and
downward life-breaths even, confines their move-
ments within the nose, who restrains senses, mind,
and _ understanding *, whose highest goal is final
emancipation, from whom desire, fear, and wrath
have departed, is, indeed, for ever released (from
birth and death). He knowing me to be the enjoyer
of all sacrifices and penances, the great Lord of all
worlds, and the friend of all beings, attains tran-
quillity.

Cnapter VI.
The Deity said:

He who, regardless of the fruit of actions, per-
forms the actions which ought to be performed, is
the devotee and renouncer; not he who discards the
(sacred) fires?, nor he who performs no acts. Know,
O son of Paadu! that what is called renunciation is
devotion; for nobody becomes a devotee who has
not renounced (all) fancies‘. To the sage who wishes
to rise to devotion, action is said to be a means, and
to him, when he has risen to devotion, tranquillity ὁ
is said to be a means. When one does not attach
oneself to objects of sense, nor to action, renounciny
all fancies, then one is said to have risen to devotion.
(A man) should elevate his self by his self*; he should
not debase his self, for even (a man’s) own self is his

* Cf. infra, p. 78. * P. 57 and Kashopanishad, p. 157.
3 Which are required for ordinary religious rites.
* Which are the cause of desires ; see supra, p. 50.
* Abandonment of distracting actions; means scil. to perfect
knowledge, says Sridhbara.
* Le. by means of a mind possessed of true discrimination.
F2

.

68 BHAGAVADGITA.

friend, (a man’s) own self is also his enemy'. To
him who has subjugated his self by his self *, his
self is a friend; but to him who has not restrained
his self, his own self behaves inimically, like an
enemy. The self of one who has subjugated his self
and is tranquil, is absolutely concentrated (on itself),
in the midst of cold and heat, pleasure and pain, as
well as honour and dishonour. The devotee whose
self is contented with knowledge and experience 8,
who is unmoved‘, who has restrained his senses, and
to whom a sod, a stone, and gold are alike, is said
to be devoted. And he is esteemed highest, who
thinks alike® about well-wishers, friends, and enemies,
and those who are indifferent, and those who take
part with both sides, and those who are objects of
hatred, and relatives, as well as about the good and
the sinful. A devotee should constantly devote his
self to abstraction, remaining in a secret place 5,
alone, with his mind and self? restrained, without
expectations, and without belongings. Fixing his
seat firmly in a clean " place, not too high nor too
low, and covered over with a sheet of cloth, a deer-
skin, and (blades of) Kusa (grass),—and there seated
on (that) seat, fixing his mind exclusively on one

' Self is here explained as mind, the unsteadiness of which
prevents the acquisition of devotion, p. 71.

* This means restraining senses by mind. See Maitrf-upa-
nishad, p. 180.

5. Supra, p. 57. 4 By any of the vexations of the world.

51. ς. is free from affection or aversion towards them.

* ‘Release from society ’ is insisted on at Sutta Nipdta, p. 55.

7 Selfis here explained as senses; in the previous clause as mind.

* This requisite is prescribed by many authorities. Cf. A’Ain-
dogya-upanishad, p. 626; Maitri, p. 156; Svetisvatara, pp. 318, 319;
and Asvalayana (Grshya-sdtra) 11], 2, 2, for Vedic study too.

CHAPTER VI, 18. 69

point, with the workings of the mind and senses
restrained, he should practice devotion for purity of
self. Holding his body, head, and neck even and
unmoved, (remaining) steady, looking at the tip of
his own nose’, and not looking about in (all)
directions, with a tranquil self, devoid of fear, and
adhering to the rules of Brahmaéérins ?, he should
restrain his mind, and (concentrate it) on me, and
sit down engaged in devotion, regarding me as his
final goal. Thus constantly devoting his self to

abstraction, a devotee whose mind is restrained, -

attains that tranquillity which culminates in final
emancipation, and assimilation with me. Devotion
is not his, O Arguna! who eats too much, nor his
who eats not at all; not his who is addicted to too
much sleep, nor his who is (ever) awake. That
devotion which destroys (all) misery is his, who
takes due food and exercise *, who toils duly in all
works, and who sleeps and awakes (in) due (time) ‘.
When (a man’s) mind well restrained becomes steady
upon the self alone, then he being indifferent to all
objects of desire, is said to be devoted. As a light
standing in a windless (place) flickers not, that is
declared to be the parallel for a devotee, whose mind
is restrained, and who devotes his self to abstraction.
That (mental condition), in which the mind restrained
by practice of abstraction, ceases to work ; in which

* Cf. Kum4rasambhava, Canto III, 47. This is done in order to
prevent the sight from rambling—a total closing of the eyes being
objectionable as leading to sleep.

* See these in Apastamba (p. 7 in this series); and cf. Sutta
Nipata, pp. 159, 160; and Max Maller’s Hibbert Lectures, p. 158.

* Cf. Satta Nipfta, pp. 28, 95.

* Buddhism shows similar injunctions. Cf. Sutta Nipdta, pp. 21,
28, 95 ; and Dhammapada, stanza 8.

Ἃ

70 BHAGAVADGITA,

too, one seeing the self by the self!, is pleased in
the self; in which one experiences that infinite happi-
ness which transcends the senses, and which can be
grasped by the understanding only ; and adhering to
which, one never swerves from the truth ; acquiring
which, one thinks no other acquisition higher than it ;
and adhering to which, one is not shaken off even by
great misery; that should be understood to be called
devotion in which there is a severance of all con-
nexion with pain. That devotion should be practised
with steadiness and with an undesponding heart.
Abandoning, without exception, all desires *, which
are produced from fancies, and restraining the whole
yroup of the senses on all sides by the mind only °,
one should by slow steps become quiescent ‘, with
a firm resolve coupled with courage*; and fixing
the mind upon the self, should think of nothing.
Wherever the active and unsteady mind breaks
forth 5, there one should ever restrain it, and fix it
steadily on the self alone. The highest happiness
comes to such a devotee, whose mind is fully
tranquil, in whom the quality of passion has been
suppressed, who is free from sin, and who is become
(one with) the Brahman. Thus constantly devoting
his self to abstraction, a devotee, freed from sin,
easily obtains that supreme happiness—contact with
the Brahman*. He who has devoted his self to ab-
straction, by devotion, looking alike on everything,

' Sees the highest principle by a mind purified by abstraction.

* Cf. Sutta Nipata, p. 62. * Cf. supra, p. 53.

* Le. cease to think of objects of sense. Cf. supra, p. 69.

* Te. an undespairing and firm resolution that devotion will be
achieved ultimately.

* Cf. Sutta Nipata, p. 106. 7 Assimilation with the Brahman.

CHAPTER VI, 26. 71

sees the self abiding in all beings, and all beings in
the self. To him who sees me in everything, and
everything in me, I am never lost, and he is not
lost to me*. The devotee who worships me abiding -
in all beings, holding that all is one’, lives in me,
however he may be living‘. That devotee, O
Arguna! is deemed to be the best, who looks alike
on pleasure or pain, whatever it may be, in all
(creatures), comparing all with his own (pleasure
or pain) *.
Arguna said :

I cannot see, O destroyer of Madhu! (how)
the sustained existence (is to be secured) of this
devotion by means of equanimity which you have
declared—in consequence of fickleness. For, O
Krishaa! the mind is fickle, boisterous δ, strong, and
obstinate; and I think that to restrain it is as
difficult as (to restrain) the wind.

The Deity said :

Doubtless, O you of mighty arms! the mind is
difficult to restrain, and fickle’. Still, O son of
Kuntt! it may be restrained by constant practice and
by indifference (to worldly objects). It is my belief,
that devotion is hard to obtain for one who does ποῖ"
restrain his self. But by one who is self-restrained

» Realises the essential unity of everything.

3 He has access to me, and I am kind to him.

* Cf. Leopanishad, p. 13.

* «Even abandoning all action,’ says Sridhara; and cf. infra, p. 105.

* Who believes that pleasure and pain are as much liked or
disliked by others as by himself, and puts himself in fact in the
place of others.

* Troublesome to the body, senses, &c.

* Cf. Dhammapada, stanza 33 5.4.

°

72 BHAGAVADGITA.

and assiduous, it can be obtained through (proper)
expedients.
Arguna said :

What is the end of him, O Krishna! who does
not attain the consummation of his devotion, being
not assiduous’, and having a mind shaken off from
devotion, (though) full of faith? Does he, fallen
from both (paths) *, go to ruin like a broken cloud,
being, O you of mighty arms! without support, and
deluded on the path (leading) to the Brahman? Be
pleased, O Krishna! to entirely destroy this doubt of
mine, for none else than you can destroy this doubt.

The Deity said:

O son of Przth4! neither in this world nor the
next, is ruin for him; for, O dear friend! none who
performs good (deeds) comes to an evil end. He
who is fallen from devotion attains the worlds of
those who perform meritorious acts, dwells (there) for
many a year, and is afterwards born into a family
of holy and illustrious? men. Or he is even born
into a family of talented devotees; for such a birth as
that in this world is more difficult to obtain. There
he comes into contact with the knowledge which
belonged to him in his former body, and then again,
O descendant of Kuru! he works for perfection ‘.
For even though reluctant δ, he is led away by the

‘Cf. p. 73 infra.

᾽ The path to heaven, and that to final emancipation.

* ‘Kings or emperors,’ says Madhusfdana.

41. «. final emancipation.

* ‘As Arguna himself,’ says Madhusfidana, ‘receives instruction
in knowledge, though he comes to the battle-field without any such
object; hence it was said before, “nothing is here abortive.”’
See p. 47.

CHAPTER VII, 4. 73

self-same former practice, and although he only
wishes to learn devotion, he rises above the (fruits
of action laid down in the) divine word. But the
devotee working with great efforts', and cleared of
his sins, attains perfection after many births, and ἢ
then reaches the supreme goal. The devotee is
esteemed higher than the performers of penances,
higher even than the men of knowledge, and the
devotee is higher than the men of action ; therefore, "
O Arguna! become a devotee. And even among
all devotees, he who, being full of faith, worships
me, with his inmost self intent on me, is esteemed
by me to be the most devoted.

Cuarpter VII.
The Deity said:

O son of Pritha! now hear how you can without
doubt know me fully, fixing your mind on me, and
resting in me, and practising devotion. I will now -
tell you exhaustively about knowledge together with
experience; that being known, there is nothing
further left in this world to know. Among thou-
sands of men, only some* work for perfection ὃ;
and even of those who have reached perfection,
and who are assiduous, only some know me truly.
Earth, water, fire, air, space, mind, understanding,

* As distinguished from the others who work half-beartedly, 50
tomy. See p. 72.

* ‘Some one’ in the original.

® Le. knowledge of the self. Sankara says, as to the next clause,
that those even who work for final emancipation must be deemed
to have ‘ reached perfection.’

74 BHAGAVADGITA.

and egoism', thus is my nature divided eightfold.
But this is a lower (form of my) nature. Know
(that there is) another (form of my) nature, and
higher than this, which is animate, O you of mighty
arms! and by which this universe is upheld. Know
that all things have these (for their) source*. I am
the producer and the destroyer of the whole universe.
There is nothing else, O Dhanaggaya! higher than
myself; all this is woven upon me, like numbers of
pearls upon a thread*. I am the taste in water, O
son of Kuntt! I am the light of the sun and moon.
I am ‘Om*’ in all the Vedas, sound® in space, and
manliness in human beings; I am the fragrant smell
in the earth, refulgence in the fire; I am life in all
beings, and penance‘ in those who perform penance.
Know me, O son of Prvith4! to be the eternal seed
of all beings; I am the discernment of the discerning
ones, and I the glory of the glorious’. I am also
the strength, unaccompanied by fondness or desire ",
of the strong. And, O chief of the descendants of
Bharata! I am love unopposed to piety " among all

' This accords with the Sankhya philosophy. See chapter I,
sutra 61 of the current aphorisms.

* Cf. infra, p. 105. 5. Cf. Mundakopanishad, p. 298.

4 Infra, p. 79. Cf. Goldstiicker’s Remains, I, 14, 122; Yoga-
sfitras I, 27.

5.1.6. the occult essence which underlies all these and the other
qualities of the various things mentioned.

* I. e. power to bear the pairs of opposites.

7 Glory here seems to mean dignity, greatness,

* Desire is the wish to obtain new things; fondness is the
anxiety to retain what has been obtained. The strength here
spoken of, therefore, is that which is applied to the performance
of one’s own dutics only.

* Ie. indulged within the bounds allowed by the rules of the
Sistras, namely, for the procreation of sons &c. only.

CHAPTER VII, 20. 75
beings. And all entities which are of the quality of
goodness, and those which are of the quality of
passion and of darkness, know that they are, indeed,
all from me; I am not in them, but they are in me’.
The whole universe deluded by these three states of
mind, developed from the qualities, does not know
me, who am beyond them and inexhaustible; for
this delusion of mine, developed from the qualities,
is divine and difficult to transcend. Those who resort
to me alone cross beyond this delusion. Wicked
men, doers of evil (acts), who are deluded, who
are deprived of their knowledge by (this) delusion,
and who incline to the demoniac state of mind ἡ, do
not resort to me. But, O Arguna! doers of good
(acts) of four classes worship me: one who is dis-
tressed, one who is seeking after knowledge, one who ,
wants wealth, and one, O chief of the descendants of
Bharata! who is possessed of knowledge. Of these,
he who is possessed of knowledge, who is always
devoted, and whose worship is (addressed) to one
(Being) only, is esteemed highest. For to the man
of knowledge I am dear above all things, and he is
dear to me. All these are noble. But the man
possessed of knowledge is deemed by me to be my
own self. For he with (his) self devoted to abstrac- .
tion, has taken to me as the goal than which there is
nothing higher. At the end of many lives, the man
possessed of knowledge approaches me, (believing)
that Vasudeva is everything. Such a high-souled
man is very hard to find. Those who are deprived
of knowledge by various desires approach other

* They do not dominate over me, I rule them.
* Infra, p. 115.

76 BHAGAVADGITA,

divinities, observing various regulations ', and con-
trolled by their own natures*. Whichever form (of
deity) any worshipper wishes to worship with faith,
to that form I render his faith steady. Possessed of
that faith, he seeks to propitiate (the deity in) that
(form), and obtains from it those beneficial things
which he desires, (though they are) really given by me.
But the fruit thus (obtained) by them,-who have little
judgment, is perishable. Those who worship the
divinities go to the divinities *, and my worshippers,
too, go tome. The undiscerning ones, not knowing
my transcendent and inexhaustible essence, than
which there is nothing higher, think me, who am un-
perceived, to have become perceptible*. Surrounded
by the delusion of my mystic power’, I am not
manifest to all. This deluded world knows not me
unborn and inexhaustible. I know, O Arguna! the
things which have been, those which are, and those
which are to be. But me nobody knows. All beings,
O terror of (your) foes! are deluded at the time of
birth by the delusion, O descendant of Bharata!
caused by the pairs of opposites arising from desire
and aversion. But the men of meritorious actions,
whose sins have terminated, worship me, being re-
leased from the delusion (caused) by the pairs of

Fasts and so forth.

3 Which are the result of the actions done in previous lives,

* And the divinities are not eternal, so the fruit obtained is
ephemeral.

“ The ignorant do not know the real divinity of Vishwu, thinking
him to be no higher than as he is seen in the human form. This
gives them an inadequate notion of the purity and eternity of the
happiness to be obtained by worshipping him; cf. infra, p. 83.

5 The veil surrounding me is created by my mysterious power,
and that everybody cannot pierce through ; cf. Kasha, p. 117.

CHAPTER VIII, 4. 77

opposites, and being firm in their beliefs'. Those
who, resting on me, work for release from old age
and death *, know the Brahman, the whole Adhyé-
tma, and all action. And those who know me with
the Adhibhita, the Adhidaiva, and the Adhiyagia, .
having minds devoted to abstraction, know me at
the time of departure (from this world).

Cuapter VIII.

Arguna said:

What is that Brahman, what the Adhydtma, and
what, O best of beings! is action? And what is
called the Adhibhata ? And who is the Adhiyag&a,
and how in this body, O destroyer of Madhu ?
And how, too, are you to be known at the time of
departure (from this world) by those who restrain
their selfs ?

The Deity said :

The Brahman is the supreme, the indestructible.
Its manifestation (as an individual self) is called the
Adhyatma. The offering (of an oblation to any
divinity), which is the cause of the production and
development of all things, is named action. The
Adhibhata is all perishable things. The Adhidai-
vata is the (primal) being. And the Adhiyagaa, O
best of embodied (beings) ! is I myself in this body‘.

* Concerning the supreme principle and the mode of wor-
shipping it.

* Cf. infra, p. 109. ® See the next chapter.

* Adhy4tma where it occurs before (e.g. p. 55) has been ren-
dered ‘ the relation between the supreme and individual soul.’ As to

78 BHAGAVADGITA.

And he who leaves this body and departs (from this
world) remembering me in (his) last moments, comes
into my essence. There is no doubt of that. Also
whichever form! (of deity) he remembers when he
finally leaves this body, to that he goes, O son of
Kuntt! having been used to ponder on it. Therefore,
at all times remember me, andengage in battle. Fixing
your mind and understanding on me, you will come to
me, there is no doubt. He who thinks of the supreme
divine Being,Oson of Ρχ δ! with a mind not(running)
to other (objects), and possessed of abstraction in the
shape of continuous meditation (about the supreme),
goes to him. He who, possessed of reverence (for
the supreme Being) with a steady mind, and with
the power of devotion, properly concentrates the
life-breath between the brows?%, and meditates on
the ancient Seer, the ruler, more minute than the
minutest atom’, the supporter of all, who is of an
unthinkable form, whose brilliance is like that of the
sun, and who is beyond all darkness‘, he attains
to that transcendent and divine Being. 1° will tell
you briefly about the seat, which those who know
the Vedas declare to be indestructible; which is
entered by ascetics from whom all desires have
departed; and wishing for which, people pursue the

action, cf. pp. 53, 564. Adhibhita is apparently the whole inanimate
creation, and Adhidaivata is the being supposed to dwell in the
sun. Adhiyagaa is Krishna. Cf. too pp. 113, 114.

* Some commentators say ‘whatever thing’ generally. The
‘form’ remembered in one’s last moments would be that which
had been most often meditated on during life.

3 Cf. supra, p. 67. * Kasha, p. 105; Svetasvatara, p. 333.

* Cf. Svetasvatara-upanishad, p. 327.

5 Kashopanishad, p. 102.

CHAPTER VIII, 17. 79

mode of life of Brahmaférins'. He who leaves the
body and departs (from this world), stopping up all
passages *, and confining the mind within the heart °,
placing the life-breath in the head, and adhering
to uninterrupted meditation‘, repeating the single
syllable ‘ Om,’ (signifying) the eternal Brahman 5, and
meditating on me, he reaches the highest goal.
To the devotee who constantly practises abstraction,
O son of Prztha! and who with a mind not (turned)
to anything else, is ever and constantly meditating
on me, I am easy of access. The high-souled ones,
who achieve the highest perfection, attaining to me,
do not again come to life, which is transient, a
home of woes*. All worlds, O Arguna! up to the
world of Brahman, are (destined) to return’. But,
O son of Kuntt! after attaining to me, there is no
birth again. Those who know a day of Brahman
to end after one thousand ages, and the night to
terminate after one thousand ages, are the persons

» As to Brahmafirins, see supra, p. 69.

5 ‘The senses,’ say the commentators. Might it not refer to the
‘nine portals’ at p. 65 supra? See also, however, p. 108.

* Le. thinking of nothing, making the mind cease to work.
Cf. Maitri-upanishad, p. 179.

4“ Cf. Maitrf-upanishad, p. 130, uninterrupted, like ‘oil when

out,’ says the commentator.

5 Cf. KhAndogya-upanishad, p. 151; MAndukya, pp. 330-388
(Om is all—past, present, and future); Nrssimha T4pinf, pp. 110,
117,171; Maite, p.140; Prasna, p.220. Onthe opening passage
of the Xéandogya, Sankara says, ‘Om is the closest designation of
the supreme Being. He is pleased when it is pronounced, as people
are at the mention of a favourite name.’ See also Max Miller,
Hibbert Lectures, p. 84; Goldstiicker’s Remains, I, 122.

* See infra, p. 86; and cf. Sutta Nipata, p. 125.

* They are only temporary, not the everlasting seats of the
soul.

ν

e

80 BHAGAVADGITA.

who know day and night'. On the advent of day,
all perceptible things are produced from the unper-
ceived ; and on the advent of night they dissolve in
that same (principle) called the unperceived. This
same assemblage of entities, being produced again and
again, dissolves on the advent of night, and, O son
of Prztha! issues forth on the advent of day, without
a will of its own* But there is another entity,
unperceived and eternal, and distinct from this un-
perceived (principle), which is not destroyed when
all entities are destroyed. It is called the unper-
ceived, the indestructible; they call it the highest
goal. Attaining to it, none returns*. That is my
supreme abode. That supreme Being, O son of
Pritha! he in whom all these entities dwell 4, and
by whom all this is permeated, is to be attained to
by reverence not (directed) to another. I will state
the times, O descendant of Bharata! at which
devotees departing (from this world) go, never to
return, or to return. The fire, the flame, the day,

' Cf. Manu I, 73. Sankara says, that this explains why the
abodes of Brahm4 and others are said to be not lasting. They
are limited by time. As to ages, Srtdhara says, a human year
is a day and night of the gods. Twelve thousand years made
of such days and nights make up the four ages: one thousand
such ‘quaternions of ages’ make up a day, and another thousand
a night of Brahma. Of such days and nights Brahm4 has a
hundred years to live. At the close of his life, the universe is
destroyed.

* Cf. p. 82 infra; also Manu-smrai I, 52; and K4lidasa’s Ku-
m4arasambhava II, 8.

* Cf. Kashopanishad, p. 149; and also p. 112 infra.

* Ie. by whom, as the cause of them, all these entities are sup-
ported ; cf. p. 82 infra.

* Srfdhara understands ‘the time when,’ in the sentence pre-
ceding this, to mean ‘the path indicated by a deity presiding over

CHAPTER IX, 2. 81

the bright fortnight, the six months of the northern
solstice, departing (from the world) in these, those
who know the Brahman go to the Brahman. Smoke,
night, the dark fortnight, the six months of the
southern solstice, (dying) in these, the devotee goes
to the lunar light and returns'. These two paths,
bright and dark, are deemed to be eternal in this
world *. By the one, (a man) goes never to return,
by the other he comes back. Knowing these two
paths, O son of Pritha! no devotee is deluded 5,
Therefore at all times be possessed of devotion, O
Arguna! A devotee knowing all this ‘, obtains all
the holy fruit which is prescribed for (study of) the
Vedas, for sacrifices, and also for penances and gifts,
and he attains to the highest and primeval seat.

CuapTerR IX.

Now I will speak to you, who are not given to
carping, of that most mysterious knowledge, accom-
panied by experience, by knowing which you will
be released from evil. It is the chief among the
sciences, the chief among the mysteries. It is the
best means of sanctification. It is imperishable, not

time, by which;’ and the fire-flame as included in this, though
having no connexion with time. Sankara agrees, though he also
suggests that fire means a deity presiding over time. I own I have
no clear notion of the meaning of these verses. Cf. XAandogya,
Ρ. 343; Brshad-dranyaka-upanishad, p. 1057 seq.

‘ Cf Prama-upanishad, p. 64 ; and Sartraka Bhashya, p. 747 seq.

* Le. for those who are fitted for knowledge or action.

* Le. does not desire heaven, but devotes himself to the supreme
Being, seeing that heavenly bliss is only temporary.

* All that is stated in this chapter.

(8) G

82 BHAGAVADGITA.

opposed to the sacred law. It is to be apprehended
directly ', and is easy to practise. O terror of your
foes! those men who have no faith in this holy
doctrine, return to the path of this mortal world,
without attaining to me. This whole universe is
pervaded by me in an unperceived form. All entities
live in me, but I do not live in them*®. Nor yet
do all entities live in me. See my divine power.
Supporting all entities and producing all entities,
my self lives not in (those) entities. As the great
and ubiquitous atmosphere always remains in space,
know that similarly all entities live in me*. At the
expiration of a Kalpa, O son of Kuntt! all entities
enter my nature; and at the beginning of a Kalpa,
I again bring them forth. Taking the control of
my own nature‘, I bring forth again and again this
whole collection of entities, without a will of its
own, by the power of nature. But, O Arguna!
these actions do not fetter® me, who remain like
one unconcerned, and who am unattached to those
actions. Nature gives birth to movables and im-
movables through me, the supervisor, and by reason
of that?, O son of Kunti! the universe revolves.
Deluded people of vain hopes, vain acts, vain know-

' T.e. by immediate consciousness, not mediately ; ‘not opposed
to the sacred law,’ i.e. like the Syena sacrifice for destroying a foe.

* Because he is untainted by anything. And therefore also the
entities do not live in him, as said in the next sentence. See p. 80
supra.

® As space is untainted and unaffected by the air which remains
in it, so am I by the entities.

* Supra, p. 58. Nature=the unperceived principle.

5 Cf. p. 80 supra.

* I am not affected by the differences in the conditions of these
entities. ΤΟ Viz. the supervision.

CHAPTER ΙΧ, 18. 83

ledge, whose minds are disordered, and who are
inclined to the delusive nature of Asuras and Ra-
kshasas, not knowing my highest nature as great
lord of all entities, disregard me as I have assumed
a human body*. But the high-souled ones, O son
of Prith4! who are inclined to the godlike nature,
knowing me as the inexhaustible source of (all) enti-
ties, worship me with minds not (turned) elsewhere.
Constantly glorifying me, and exerting themselves ὃ,
firm in their vows ὁ, and saluting me with reverence,
they worship me, being always devoted. And others
again, offering up the sacrifice of knowledge, worship
me as one, as distinct, and as all-pervading in nume-
rous forms®. I am the Kratu®,I am the Yagéa,
I am the SvadhA, I the product of the herbs. I am
the sacred verse. I too am the sacrificial butter,
and I the fire, I the offering’. I am the father of this
universe, the mother, the creator, the grandsire, the
thing to be known, the means of sanctification,
the syllable Om ", the Aé, Saman, and Yagus also ;
the goal, the sustainer, the lord, the supervisor, the

" Hope, viz. that some other deity will give them what they want;
acts, vain as not offered to the supreme; knowledge, vain as
abounding in foolish doubts, &c.

* Cf. p. 76 supra.

* For a knowledge of the supreme, or for the means of such
knowledge.

* Vows = veracity, harmlessness, ἄς.

5 Sacrifice of knowledge, viz. the knowledge that VAsudeva is all;
as one=believing that all is one; as distinct=believing that sun,
moon, ἄς. are different manifestations of ‘me.’

* Kratu is a Vedic sacrifice; YagAa, a sacrifice laid down in
Smrais. Svadh4=offering to the manes; ‘product of the herbs’=
food prepared from vegetables, or medicine.

* Cf. p. 61 supra. δ P. 79 supra.

G2

-

84 BHAGAVADGITA,

residence ', the asylum, the friend, the source, and
that in which it merges, the support, the receptacle,
and the inexhaustible seed. I cause heat and I send
forth and stop showers. I am immortality and also
death ; and I,O Arguna! am that which is and that
which is not *. Those who know the three (branches
of) knowledge, who drink the Soma juice, whose sins
are washed away, offer sacrifices and pray to me for
a passage into heaven ;,and reaching the holy world
of the lord of gods, they enjoy in the celestial
regions the celestial pleasures of the gods. And
having enjoyed that great heavenly world, they
enter the mortal world when (their) merit is ex-
hausted*. Thus those who wish for objects of
desire, and resort to the ordinances of the three
(Vedas), obtain (as the fruit) going and coming. To
those men who worship me, meditating on me and
on no one else, and who are constantly devoted,
I give new gifts and preserve what is acquired by
them‘. Even those, O son of Kuntt! who being
devotees of other divinities worship with faith,
worship me only, (but) irregularly’. For I am
the enjoyer as well as the lord® of all sacrifices.
But they know me not truly, therefore do they fall 7.
Those who make vows "το the gods go to the gods ;

Le. the seat of enjoyment; receptacle=where things are pre-
served for future use, say the commentators.

* The gross and the subtle elements, or causes and effects.

* Cf. Mundakopanishad, p. 279; and KA&ndogya, p. 344.

4“ Cf. Dhammapada, stanza 23. I.e. attainment to the Brahman
and not returning from it.—RAmanuga.

* Because in form they worship other divinities.

* Giver of the fruit. As to enjoyer, cf. p. 67 supra.

7 J.e. return to the mortal world.

* Te. some regulation as to mode of worship. Cf. also p. 76 supra.

CHAPTER ΙΧ, 32. 85

those who make vows to the manes go to the manes;
those who worship the Bhitas go to the Bhitas;
and those likewise who worship me go tome. Who-
ever with devotion offers me leaf, flower, fruit, water,
that, presented with devotion, I accept from him
whose self is pure. Whatever you do, O son of
Kunt!! whatever you eat, whatever sacrifice you
make, whatever you give, whatever penance you
perform, do that as offered to me’. Thus will
you be released from the bonds of action, the fruits

of which are agreeable or disagreeable. And with ,

your self possessed of (this) devotion, (this) renun-
ciation *, you will be released (from the bonds of
action) and will come to me. I am alike to all
beings; to me none is hateful, none dear. But
those who worship me with devotion (dwell) in me,
and 1 too in them. Even if a very ill-conducted
man worships me, not worshipping any one else, he
must certainly be deemed to be good, for he has
well resolved‘. He soon becomes devout of heart,

and obtains lasting tranquillity. (You may) affirm, -

O son of Kunti! that my devotee is never ruined.
For, O son of Prztha! even those who are of sinful
birth δ, women, Vaisyas, and Sddras likewise, resorting
to me, attain the supreme goal. What then (need

* Cf. p. 55 supra, and other passages.

2 This mode of action is at once devotion and renunciation: the
first, because one cares not for fruit; the second, because it is offered
to the supreme.

5 * They dwell in me’ by their devotion to me; I dwell in them
as giver of happiness to them.

* Viz. that the supreme Being alone should be reverenced.

* Sankara takes Vaisyas &c. as examples of this; not so Sridhara.
Cf. as to women and Sidras, Nrisiwha-t4pint, p. 14. ‘Of sinful
bunh'=of low birth (Sridhara) = birth resulting from sins (Sankara).

86 BHAGAVADGITA.

be said of) holy Brahmazas and royal saints who
are (my) devotees? Coming to this transient un-
happy ' world, worship me. (Place your) mind on
me, become my devotee, my worshipper; reverence
me, and thus making me your highest goal, and
devoting your self to abstraction, you will certainly
come to me.

CHAPTER X.

Yet again, O you of mighty arms! listen to
my excellent? words, which, out of a wish for your
welfare, I speak to you who are delighted (with
them). Not the multitudes of gods, nor the great
sages know my source; for I am in every way ἢ
the origin of the gods and great sages. Of (all)
mortals, he who knows me to be unborn, without
beginning, the great lord of the world, being free
from delusion, is released from all sins. Intelligence,
knowledge, freedom from delusion, forgiveness, truth,
restraint of thesenses, tranquillity, pleasure, pain, birth,
death, fear, and also security, harmlessness, equability,
contentment, penance, (making) gifts, glory, disgrace,
all these different tempers ‘ of living beings are from
me alone. The seven great sages, and likewise the
four ancient Manus‘, whose descendants are (all)
these people in the world, were all born from my

Cf. p. 79 supra.

* As referring to the supreme soul.

* As creator, as moving agent in workings of the intellect, ἄς.

4 The names are not always names of ‘tempers,’ but the corre-
sponding ‘temper’ must be understood.

* The words are also otherwise construed, ‘The four ancients
(Sanaka, Sanandana, SanAtana, Sanatkumira) and the Manus.’
According to the later mythology the Manus are fourteen.

CHAPTER Χ, 16. 87

mind 1, (partaking) of my powers. Whoever correctly
knows these powers and emanations of mine, be-
comes possessed of devotion free from indecision ; "
of this (there is) no doubt. The wise, full of love ἢ,
worship me, believing that I am the origin of all,
and that all moves on through me. (Placing their)
minds on me, offering (their) lives to me, instructing
each other, and speaking about me, they are always
contented and happy. To these, who are con-
stantly devoted, and who worship with love, I give
that knowledge by which they attain to me. And
remaining in their hearts, I destroy, with the brilliant
lamp of knowledge, the darkness born of ignorance
in such (men) only, out of compassion for them.
Arguna said :

You are the supreme Brahman, the supreme goal,
the holiest of the holy. All sages, as well as the
divine sage N4rada, Asita*, Devala, and Vyasa, call
you the eternal being, divine, the first god, the un-
born, the all-pervading. And so, too, you tell me
yourself, O Kesava! I believe all this that you tell
me (to be) true; for, O lord! neither the gods nor
demons understand your manifestation‘. You only
know your self by your self. O best of beings! creator
of all things! lord of all things! god of gods! lord
of the universe! be pleased to declare without

Δ By the mere operation of my thought. As to ancients, cf.
Aitareya-4ramyaka, p. 136.

* Sankara renders the word here by perseverance in pursuit of

* Anandagiri calls Asita father of Devala. See also Davids’
Boddhism, p. 185; Max Miller’s Anc. Sansk. Lit., p. 463.

4 Scil. in human form for the good of the gods and the destruc-
tion of demons,

88 BHAGAVADGITA.

exception your divine emanations, by which emana-
tions you stand pervading all these worlds. How
shall I know you, O you of mystic power! always
meditating on you? And in what various entities ',
O lord! should I meditate on you? Again, O
Ganardana! do you yourself declare your powers
and emanations; because hearing this nectar, I (still)
feel no satiety.

The Deity said :

Well then, O best of Kauravas! I will state to
you my own divine emanations ; but (only) the chief
(ones), for there is no end to the extent of my (ema-
nations). I am the self, Ὁ Gudakesa! seated in the
hearts of all beings. I am the beginning and the
middle and the end also of all beings. I am Vishzu
among the Adityas*, the beaming sun among the
shining (bodies) ; I am Martéi among the Maruts ‘,
and the moon among the lunar mansions®. Among
the Vedas, I am the Sd4ma-veda*. I am Indra
among the gods. And I am mind among the
senses 7, I am consciousness in (living) beings. And
I am Sankara* among the Rudras, the lord of
wealth® among Yakshas and Rakshases. And I am
fire among the Vasus, and Meru'® among the high-

' To know you fully being impossible, what special manifesta-
tion of you should we resort to for our meditations?

* P. 129 infra. -

* «Aditya is used in the Veda chiefly as a general epithet for a
number of solar deities.’ Max Miller, Hibbert Lectures, p. 264.

* The storm-gods, as Max Miller calls them.

* Cf. Sutta Nipdta, p. rar.

* As being, probably, full of music.

* Cf, KAandogya, p. 121, where Sankara says, ‘ Mind is the chief
of man’s inner activities.’

* Now the third member of our Trinity.

® Kubera. © The Golden Mount.

CHAPTER X, 30. 89

topped (mountains). And know me, O Arguna! to
be Brthaspati, the chief among domestic priests.
I am Skanda among generals. I am the ocean
among reservoirs of water'. Iam Bhrzgu among the
great sages. I am the single syllable (Om *) among
words. Among sacrifices I am the Gapa sacrifice;
the Himalaya among the firmly-fixed (mountains) ;
the Asvattha ‘ among all trees, and Narada among
divine sages ; Kitraratha among the heavenly choris-
ters, the sage Kapila among the Siddhas*. Among
horses know me to be UZéaissravas δ, brought forth
by (the labours for) the nectar; and AirAvata among
the great elephants, and the ruler of men among
men’. I am the thunderbolt among weapons, the
wish-giving (cow) among cows. And I am love
which generates*. Among serpents I am VAsuki.
Among Naga® snakes I am Ananta; I am Varuna
among aquatic beings. And I am Aryaman among the
manes, and Yama '’among rulers. Among demons,
too, 1am Pralhada. I am the king of death (Kala,
time) among those that count". Among beasts

' Cf. Sutta Nipata, p. 121. 3 Vide p. 79 supra.

* Gapa is the silent meditation. Madhusfdana says it is superior
owing to its not involving the slaughter of any animal, &c.

* The fig tree. It is the symbol of ‘life’ in chapter XV infra.

* Those who even from birth are possessed of piety, knowledge,
indifference to the world, and superhuman power. Cf. Sveta-
svatara-upanishad, p. 357.

* This is Indra’s horse, brought out at the churning of the ocean.
Airavata is Indra’s elephant. 7 Cf. Sutta Nip&ta, p. 121.

* Ie. not the merely carnal passion. Cf. p. 74 supra.

* N&gas are without poison, says Sridhara. Varuna is the sea-god.

* Yama is death, and Pralhada the virtuous demon for whom
Vishsu became incarnate as the man-lion. As to manes, see
Goldstacker'’s Remains, I, 133.

™ «Counts the number of men’s sins,’ RamAnuga; Sridhara says

go BHU AGAVADGITA.

I am the lord of beasts, and the son of Vinata' among
birds. I am the wind among those that blow?
I am R&ma®* among those that wield weapons.
Among fishes I am Makara‘, and among streams
the Gahnavit®. Of created things I am the begin-
ning and the end and the middle also, O Arguna!
Among sciences, I am the science of the Adhyatma,
and I am the argument of controversialists. Among
letters I am the letter A*, and among the group of
compounds the copulative’? compound. I myself am
time inexhaustible, and I the creator whose faces
are in all directions. 1 am death who seizes all, and
the source of what is to be. And among females,
fame δ, fortune, speech, memory, intellect, courage,
forgiveness. Likewise among S4man hymns, I am
the Brzhat-siman*®, and I the Gdyatri'’? among
metres. I am Margasirsha among the months, the

this refers to ‘time, with its divisions into years, months,’ &c.;
while a little further on it means ‘time eternal.’

' T.e. the Garuda or eagle, who is the vehicle of Vishau in
Hindu mythology.

* «Those who have the capacity of motion,’ says Ramanuga.

5 The hero of the Hindu epos, Ram4yaaa, translated into verse
by Mr. R. T. H. Griffiths.

* The dolphin. * The Ganges.

* That letter is supposed to comprehend all language. Cf.
Aitareya-dranyaka, p. 346, and another text there cited by Madhava
in his commentary (p. 348).

7 This is said to be the best, because all its members are co-ordi-
nate with one another, not one depending on another.

* 1.6. the deities of fame, ἄς.

γ΄ See, as to this, Muir, Sanskrit Texts, vol. i, p. 16. Sankara
says this hymn relates to final emancipation.

Ὁ Cf. KhAndogya-upanishad, p. 181, where Sankara says,
‘Gayatrt is the chief metre, because it is the means to a knowledye
of the Brahman.’ It is the metre of the celebrated verse ‘Om
Tatsavitur,’ ἄς.

CHAPTER X, 42. οι

spring among the seasons'; of cheats, I am the
game of dice; I am the glory of the glorious ; I am
victory, I am industry, I am the goodness of the
good. I am V4sudeva among the descendants of
Vrishai?, and Arguna among the Pandavas. Among
sages also, I am Vy4sa*; and among the discerning
ones, I am the discerning Usanas‘. I am the rod
of those that restrain, and the policy’ of those
that desire victory. I am silence respecting secrets.
I am the knowledge of those that have knowledge.
And, O Arguna! I am also that which is the seed
of all things. There is nothing movable or im-
movable which can exist without me. O terror of
your foes! there is no end to my divine emana-
tions. Here I have declared the extent of (those)
emanations only in part. Whatever thing (there is)
of power, or glorious, or splendid, know all that
to be produced from portions of my energy. Or
rather, O Arguna! what have you to do, knowing
all this at large? I stand supporting all this by
(but) a single portion (of myself) “.

1 Cf. Kandogya-upanishad, p. 126. M4rgasirsha is November-
December. Madhusfidana says this is the best month, as being
neither too hot nor too cold; but see Schlegel’s Bhagavadgité, ed.
Lassen, p. 276.

" One of Krishwa’s ancestors.

* The compiler of the Vedas.

4 The preceptor of the Daityas or demons. A work on politics
is ascribed to him.

5 Making peace, bribing, &c.

4 Cf. Purusha-sOkta (Muir, Sanskrit Texts, vol. i, p. 9).

92 BIAGAVADGITA,

CuapTerR XI.

Arguna said:

In consequence of the excellent and mysterious
words concerning the relation of the supreme and
individual soul, which you have spoken for my
welfare, this delusion of mine is gone away. O you
whose eyes are like lotus leaves! I have heard from
you at large about the production and dissolution of
things, and also about your inexhaustible greatness.
O highest lord! what you have said about yourself
is so. I wish, O best of beings! to see your divine
form. If, O lord! you think that it is possible for
me to look upon it, then, O lord of the possessors
of mystic power'! show your inexhaustible form
to me.

The Deity said:

In hundreds and in thousands see my forms, O
son of Prztha! various, divine, and of various colours
and shapes. See the Adityas, Vasus, Rudras, the
two Asvins, and Maruts likewise. And O descen-
dant of Bharata! see wonders, in numbers, unseen
before. Within my body, Ὁ Gud@akesa! see to-day
the whole universe, including (everything) movable
and immovable, (all) in one, and whatever else you
wish to see. But you will not be able to see me
with merely this eye of yours. I give you an eye
divine. (Now) see my divine power.

Sasigaya said:
Paving apoken thus, δ ἘΠΕῚ Hari, the great

, Madhusddana ake power to mean capacity of becoming
small or great, of obtaining what is wanted, &c.; the so-called
eight Bhitis,

CHAPTER XI, 17. 93

lord of the possessors of mystic power, then showed
to the son of Przth4 his supreme divine form, having
many mouths and eyes, having (within it) many
wonderful sights, having many celestial ornaments,
having many celestial weapons held erect, wearing
celestial flowers and vestments, having an anoint-
ment of celestial perfumes, full of every wonder, the
infinite deity with faces in all directions’. If in
the heavens, the lustre of a thousand suns burst
forth all at once, that would be like the lustre of
that mighty one. There the son of PAndu then
observed in the body of the god of gods the whole
universe (all) in one, and divided into numerous ἢ
(divisions), Then Dhanaggaya filled with amaze-
ment, and with hair standing on end, bowed his
head before the god, and spoke with joined hands.

Arguna said:

O god! I see within your body the yods, as also
all the groups of various beings; and the lord
Brahman seated on (his) lotus seat, and all the
sages and celestial snakes. I see you, who are of
countless forms, possessed of many arms, stomachs,
mouths, and eyes on all sides. And, O lord of the
universe! O you of all forms! I do not see your
end or middle or beginning. I see you bearing a
coronet and a mace and a discus—a mass of glory,
brilliant on all sides, difficult to look at, having on

Σ᾽ Cf. p. go supra. Sankara explains it as meaning ‘ pervading
everything.’ The expression occurs in the Nrisimha-t4pini-upani-
shad, p. 50, where it is said, ‘as, without organs, it sees, hears,
goes, takes from all sides and pervades everything, therefore it has
faces on all sides.’

3 Gods, manes, men, and so forth.

94 BHAGAVADGITA.

all sides the effulgence of a blazing fire or sun, and
indefinable. You are indestructible, the supreme
one to be known. You are the highest support! of
this universe. You are the inexhaustible protector
of everlasting piety. I believe you to be the eternal
being. I see you void of beginning, middle, end—
of infinite power, of unnumbered arms, having the
sun and moon for eyes, having a mouth like a
blazing fire, and heating the universe with your
radiance. For this space between heaven and
earth and all the quarters are pervaded by you
alone. Looking at this wonderful and terrible form
of yours, O high-souled one! the three worlds are
affrighted. For here these groups of gods are
entering into you. Some being afraid are praying
with joined hands, and the groups of great sages
and Siddhas are saying ‘Welfare?!’ and praising
you with abundant (hymns) of praise. The Rudras,
and Adityas, the Vasus, the Sadhyas, the Visvas, the
two Asvins, the Maruts, and the Ushmapas, and the
groups of Gandharvas, Yakshas, demons, and Sid-
dhas are all looking at you amazed. Seeing your
mighty form, with many mouths and eyes, with
many arms, thighs, and feet, with many stomachs,
and fearful with many jaws, all people, and I like-
wise, are much alarmed, O you of mighty arms!
Seeing you, O Vishau! touching the skies, radiant,
possessed of many hues, with a gaping mouth, and
with large blazing eyes, I am much alarmed in my
inmost self, and feel no courage, no tranquillity.
And seeing your mouths terrible by the jaws, and

? The words are the same as at p. 97 infra, where see the note.
* Seeing signs of some great cataclysm, they say, ‘ May it be well
with the universe,’ and then proceed to pray to you.

CHAPTER ΧΙ, 32. 95

resembling the fire of destruction, I cannot recog-
nise the (various) directions, I feel no comfort. Be
gracious, O lord of gods! who pervadest the
universe. And all these sons of Dhrztardsh/ra,
together with all the bands of kings, and Bhishma
and Droma, and this charioteer's son! likewise,
together with our principal warriors also, are rapidly
entering your mouths, fearful and horrific? by (reason
of your) jaws. And some with their heads smashed
are seen (to be) stuck in the spaces between the
teeth. As the many rapid currents of a river's
waters run towards the sea alone, so do these heroes
of the human world enter your mouths blazing all
round. As butterflies, with increased velocity, enter
a blazing fire to their destruction, so too do these
people enter your mouths with increased velocity
(only) to their destruction. Swallowing all these
people, you are licking them over and over again
from all sides, with your blazing mouths. Your
fierce splendours, O Vishxu! filling the whole
universe with (their) effulgence, are heating it. Tell
me who you are in this fierce form. Salutations be
to thee, O chief of the gods! Be gracious. I wish
to know you, the primeval one, for I do not under-
stand your actions.

The Deity said :
I am death, the destroyer of the worlds, fully
developed, and I am now active about the over-

* I.e. Karna, who was really the eldest brother of the Pandavas,
but having been immediately on birth abandoned by Kuntf, was
brought up by a charioteer. Karna was told of his true origin by
Bhishma on his deathbed, and advised to join the Pandavas, but he
declined.

* By reason of the ruggedness and distortion of face.

96 BHAGAVADGITA.

throw of the worlds. Even without you, the war-
riors standing in the adverse hosts, shall all cease to
be. Therefore, be up, obtain glory, and vanquishing
(your) foes, enjoy a prosperous kingdom. All these
have been already killed by me. Be only the in-
strument, O Savyasaéin'! Drosa, and Bhishma, and
Gayadratha, and Karaza, and likewise other valiant
warriors also, whom I have killed, do you kill. Be
not alarmed. Do fight. And in the battle you will
conquer (your) foes.

Sa/igaya said :

Hearing these words of Kesava, the wearer of
the coronet?, trembling, and with joined hands,
bowed down; and sorely afraid, and with throat
choked up, he again spoke to Krzshva after saluting
him.

Arguna said :

It is quite proper, O Hrzshtkesa! that the uni-
verse is delighted and charmed by your renown,
that the demons run away affrighted in all directions,
and that all the assemblages of Siddhas bow down
(to you). And why, O high-souled one! should
they not bow down to you (who are) greater than
Brahman, and first cause? O infinite lord of
gods! O you pervading the universe! you are
the indestructible, that which is, that which is not,
and what is beyond them?. You are the primal

’ Arguna, as he could shoot with his left hand as well as the
right.— Sridhara.

* Arguna, who had this coronet given him by Indra.—Madhu-
sGdana.

Ὁ The commentators interpret this to mean the perceptible, the
unperceived, and the higher principle. Cf. p. 84 supra, and also
pp. 103, 113 infra and notes there.

CUAPTER XI, 44. 97

god, the ancient being, you are the highest support
of this universe’. You are that which has know-
ledge, that which is the object of knowledge, you
are the highest goal. By you is this universe
pervaded, O you of infinite forms! You are the
wind, Yama, fire, Varuza, the moon, you Pragapati,
and the great grandsire*. Obeisance be to thee
a thousand times, and again and again obeisance to
thee! In front and from behind obeisance to thee!
Obeisance be to thee from all sides, O you who are
all! You are of infinite power, of unmeasured glory;
you pervade all, and therefore you are all! What-
ever I have said contemptuously,—for instance, “Ὁ
Krishna!’ ‘O Y4dava!’ ‘O friend !’—thinking you
to be (my) friend, and not knowing your greatness
(as shown in) this (universal form), or through
friendliness, or incautiously ; and whatever disrespect
I have shown you for purposes of merriment, on
(occasions of) play, sleep, dinner, or sitting (together),
whether alone or in the presence (of friends),—for
all that, O undegraded one! I ask pardon of you
who are indefinable?. You are the father of the
world — movable and immovable — you its great
and venerable master; there is none equal to you,
whence can there be one greater, O you whose
power is unparalleled in all the three worlds?
Therefore I bow and prostrate myself, and would
propitiate you, the praiseworthy lord. Be pleased,

' See p. 94 supra. Here the commentators say the words mean
* that in which the universe is placed at deluge-time.’

* Professor Tiele mentions great-grandfather as a name for the
Creator among Kaffirs (History of Religion, p. 18). Cf. p. 83 supra.

* Le. of whom it is impossible to ascertain whether he is such
oc such, Cf. p. 94 supra.

[8] H

98 BHAGAVADGITA.

O god! to pardon (my guilt) as a father (that of
his) son, a friend (that of his) friend, or a husband
(that of his) beloved. I am delighted at seeing
what I had never seen before, and my heart is also
alarmed by fear. Show me that same form, O god!
Be gracious, O lord of gods! O you pervading the
universe! I wish to see you bearing the coronet
and the mace, with the discus in hand, just the same
(as before)?. O you of thousand arms! O you of
all forms! assume that same four-handed form.

The Deity said:

O Arguna! being pleased (with you), I have by
my own mystic power shown you this supreme form,
full of glory, universal, infinite, primeval, and which
has not been seen before by any one else but you,
O you hero among the Kauravas! I cannot be seen
in this form by any one but you, (even) by (the help
of) the study of the Vedas, or of? sacrifices, nor by
gifts, nor by actions, nor by fierce penances. Be not
alarmed, be not perplexed, at seeing this form of
mine, fearful like this. Free from fear and with
delighted heart, see now again that same form of
mine.

Savigaya said:

Having thus spoken to Arguna, Vdsudeva again
showed his own form, and the high-souled one
becoming again of a mild form, comforted him who
had been affrighted.

' This is the ordinary form of Krishna.

* This is the original construction. One suspects that sacri-
fices and study of the Vedas are meant. Cf. the speech of Krishwa
on the next page.

CHAPTER XII, 3. 99
Arguna said :

O Ganardana! seeing this mild, human form of
yours, I am now in my right mind, and have come
to my normal state.

The Deity said:

Even the gods are always desiring to see this
form of mine, which it is difficult to get a sight
of, and which you have seen. I cannot be seen, as
you have seen me, by (means of) the Vedas, not by
penance, not by gift, nor yet by sacrifice. But, O
Arguna! by devotion to me exclusively, I can in
this form be truly known, seen, and assimilated !
with, O terror of your foes! He who performs acts
for (propitiating) me, to whom I am the highest
(object), who is my devotee, who is free from attach-
ment, and who has no enmity towards any being, he,
O son of Paxdu! comes to me.

Cuarter XII.
Arguna said :

Of the worshippers, who thus, constantly devoted,
meditate on you, and those who (meditate) on the
unperceived and indestructible, which do best know
devotion ?

The Deity said:

Those who being constantly devoted, and pos-
sessed of the highest faith, worship me with a mind
fixed on me, are deemed by me to be the most
devoted. But those, who, restraining the (whole)
group of the senses, and with a mind at all times

ὁ Literally, ‘entered into;’ it means final emancipation. See p. 128.
H 2

100 BHAGAVADGITA.

equable, meditate on the indescribable, indestruc-
tible, unperceived (principle) which is all-pervading,
unthinkable, indifferent ', immovable, and constant,
they, intent on the good of all beings, necessarily
attain to me. For those whose minds are attached
to the unperceived, the trouble is much greater.
Because the unperceived goal* is obtained by
embodied (beings) with difficulty. As to those,
however, O son of Prztha! who, dedicating all their
actions to me, and (holding) me as their highest
(goal), worship me, meditating on me with a devotion
towards none besides me, and whose minds are fixed -
on me, I, without delay, come forward as their
deliverer from the ocean of this world of death.
Place your mind on me only; fix your understanding
on me. In me you will dwell® hereafter, (there is)
no doubt. But if you are unable to fix your mind
steadily on me, then, O Dhanagigaya! endeavour *
to obtain me by the abstraction of mind (resulting)
from continuous meditation®. If you are unequal
even to continuous meditation, then let acts for
(propitiating) me be your highest (aim). Even
performing actions for (propitiating) me, you will
attain perfection. If you are unable to do even this,
then resort to devotion*® to me, and, with self-
restraint, abandon all fruit of action. For knowledge
is better than continuous meditation ; concentration’

' Passively looking on what occurs on earth; immovable=
changeless; constant= eternal,

* Viz. the indestructible.

5 Le. assimilated with me, as expressed before.

* Literally, ‘wish.’ * Cf. p. 78 supra.

* Performing actions, but dedicating them to me.

Τ᾿ Fixing the mind with effort on the object of contemplation.
Cf. Maitri-upanishad, p. 130.

CHAPTER ΧΙΙ, 10. 10!

is esteemed higher than knowledge; and the

abandonment of fruit of action than concentration ;
from (that) abandonment, tranquillity soon (results).
That devotee of mine, who hates no being, who is
friendly and compassionate, who is free from egoism,
and from (the idea that this or that is) mine, to whom
happiness and misery are alike, who is forgiving,
contented, constantly devoted, self-restrained, and
firm in his determinations, and whose mind and
understanding are devoted to me, he is dear to me.
He through whom the world is not agitated ', and
who is not agitated by the world, who is free from
joy and anger and fear and agitation, he too is dear
tome. That devotee of mine, who is unconcerned,
pure, assiduous’, impartial, free from distress ‘, who
abandons all actions (for fruit), he is dear to me.
He who is full of devotion to me, who feels no joy
and no aversion, who does not grieve and does not
desire, who abandons (both what is) agreeable and
(what is) disagreeable, he is dear to me. He who
is alike to friend and foe, as also in honour and
dishonour, who is alike in cold and heat, pleasure
and pain, who is free from attachments, to whom
praise and blame are alike, who is taciturn δ, and
contented with anything whatever (that comes), who
is homeless’, and of a steady mind, and full of

* No disturbance results from him to other men, or from other
men to him. Cf. Sutta Nipdta, p. 56.

3. Indifferent to worldly objects.

5 Ready to do work as it arises.

* Not feeling afflicted by other people's doing an injury to him.

* * For fruit’ must be understood here.

* Le. governs his tongue properly. Cf. Sutta Nipdta, p. 55, and
Dhammapada, stanza 96.

Ἶ Cf. Sotta Nipdta, pp. 94, 101, 122; Apastamba, Dharma-sttra,

102 BHAGAVADGITA.

devotion, that man is dear to me. But those
devotees who, imbued with faith, and (regarding)
me as their highest (goal), resort to this holy (means
for attaining) immortality, as stated, they are ex-
tremely dear to me.

Cuapter XIII.
The Deity said:

This body, O son of Kunt!! is called Kshetra’,
and the learned call him who knows it the Kshe-
tragia*. And know me also, O descendant of
Bharata! to be the Kshetrag#a in all Kshetras.
The knowledge of Kshetra and Kshetragéa is
deemed by me (to be real) knowledge. Now hear
from me in brief what that Kshetra (is), what (it
is) like, what changes (it undergoes), and whence
(it comes), and what is he*, and what his powers, (all
which) is sung in various ways by sages in numerous
hymns, distinctly, and in well-settled texts full of
argument, giving indications or full instruction about
the Brahman. The great elements‘, egoism, the
understanding, the unperceived also, the ten senses,
and the one, and the five objects of sense, desire,

p. 86 (p. 152 in this series); and Dhammapada, stanzas 40-91
(where the identical word is used).

' T retain the original for want of a good equivalent.

* Cf. Svetisvataropanishad, p. 368, and Maitrt, pp. 25-72.

> Le. the Kshetragvia.

“ Hymns=scil. from the Vedas about ordinary or special actions
and so forth. Argument=e. g. in texts like ‘How can entity come
{from non-entity δ᾽ ‘Who could breathe, if &c.?’

* Cf. Aitareya-franyaka, p. 97. The subtle elements, earth, fire,
&c., are meant. The unperceived=nature; the one=mind;
courage=that by which the drooping body and senses are sup-
ported; egoism=self-consciousness—the feeling ‘this is I.’

CHAPTER XIII, 13. 103

aversion, pleasure, pain, body, consciousness, cou-
rage, thus in brief has been declared the Kshetra
with changes’. Absence of vanity, absence of
ostentatiousness, absence of hurtfulness, forgiveness,
straightforwardness, devotion to a preceptor, purity’,
steadiness, self-restraint, indifference towards objects
of sense, and also absence of egoism; perception of
the misery and evil of birth, death *, old age, and
disease; absence of attachment, absence of self-
identifying regard for son, wife‘, home, and so
forth ; and constant equability on the approach of
(both what is) agreeable and (what is) disagreeable ;
unswerving devotion to me, without meditation on
any one else; resorting to clean places, distaste for
assemblages of men‘, constancy in knowledge of the
relation of the individual self to the supreme, percep-
tion of the object * of knowledge of the truth, this is
called knowledge ; that is ignorance which is opposed
to this. I will declare that which is the object of
knowledge, knowing which, one reaches immortality;
the highest Brahman, having no beginning nor end,
which cannot be said to be existent or non-existent’.
It has hands and feet on all sides, it has eyes, heads,
and faces on all sides, it has ears on all sides, it

See the last page. Changes=development.

* Internal as well as external; as to devotion to a preceptor, cf.
Apastamba, p. 11 (p. 23 in this series); Taittiriya-upanishad, p. 38;
Svetisvatara, p. 117; and Sutta Nipata, p. 87; as to egoism, see
Ρ. 53 supra.

* Cf Sutta Nipata, pp. 18-95.

4 Cf Suua Nip&ta, p. 12. " Cf. Sutta Nipata, p. 11.

* Viz. removal of ignorance and acquisition of happiness.

Τ᾽ Words indicate a class, a quality, an action, or a relation, says
Sankara. None of these can be predicated of the Brahman; so
you cannot apply either of these words to it. Cf. pp. 84, 96 supra,
also Svet4svatara, p. 346.

104 BHAGAVADGITA.

stands pervading everything in the world. Pos-
sessed of the qualities of all the senses, (but) devoid
of all senses', unattached, it supports all, is devoid of
qualities, and the enjoyer? of qualities. It is within
all things and without them; it is movable and
also immovable; it is unknowable through (its)
subtlety ; it stands afar and near*. Not different in
(different) things‘, but standing as though different,
it should be known to be the supporter of (all)
things, and that which absorbs and creates (them).
It is the radiance even of the radiant (bodies) ; it is
said (to be) beyond darkness. It is knowledge, the
object of knowledge, that which is to be attained to
by knowledge, and placed in the heart of 4115. Thus
in brief have Kshetra, knowledge, and the object
of knowledge been declared. My devotee, knowing
this, becomes fit for assimilation with me. Know
nature and spirit both (to be) without beginning,
and know all developments and qualities * (to be)
produced from nature. Nature is said to be the
origin of the capacity of working (residing) in the
body and the senses; and spirit is said (to be)
the origin of the capacity of enjoying pleasures and

' Cf. Svetasvatara, p. 331. He has no ears, but has the quality
of hearing, and so forth; unattached=really out of relation to
everything, though seeming to be connected with other things
through delusion.

* Lie. he perceives them.

* fsopanishad, p. 12; Mundaka, p. 313.

* Everything being really one. Cf. inter alia, p. 124 infra. The
various manifestations of the Brahman are really one in essence,
though apparently different, like foam and water.

* Cf. p. 88.

* Developments= body, senses, ἄς. Qualities= pleasure, pain, ἂς. ;
altogether the expression means the body and feelings and so forth.

CHAPTER XIII, 26. 105

pains’. For spirit with nature joined, enjoys the
qualities born of nature. And the cause of its birth
in good or evil wombs is the connexion with the
qualities *. The supreme spirit in this body is
called supervisor, adviser °, supporter, enjoyer, the
great lord, and the, supreme self also. He who
thus knows nature and spirit, together with the
qualities, is not born again, however living‘. Some
by concentration see the self in the self by the self;
others by the Sankhya-yoga ; and others still by the
Karma-yoga *; others yet, not knowing this, practise
concentration, after hearing from others*. They, too,
being (thus) devoted to hearing (instruction) cross
beyond death. Whatever thing movable or im-
movable comes into existence, know that to be
from the connexion of Kshetra and Kshetrag#a, O

chief of the descendants of Bharata! He sees (truly),

Stidhara says that ‘is said to be’ means by Kapila and salir
For the notion that activity is not a function of the soul, see inter
alia. p. 55 supra. Enjoyment, however, is, according to this pas-
sage, the function of the soul, not of nature. See also Maitrt-upa-
nishad, pp. 107, 108.

* Le. ‘the senses,’ says Sridhara; good=gods, &c.; evil=
beasts, &c.

* Scil. concerning the operations of the body and senses. Cf.
Nrisimha-tipint, p. 224. He is adviser because, though he does
not interfere, he sees and therefore may be said to sanction the
operations alluded to. Supporter, i.e. of body &c. in their workings.

* Ie. though he may have trangressed rules.

* Concentration = fixing of the mind exclusively on the soul, the
senses being quiescent. ‘See the self,’ i.e. the soul; ‘in the self,’
ie. within themselves; ‘by the sclf, i.e. by the mind. Sankhya-
yoga= belief that qualities are distinct from the self, which is only
& passive spectator of their operations. Cf. Svetésvatara, p. 109.
Karma-yoga= dedication of actions to the supreme. Cf. as to this
the gloes on Sankara’s Bhashya on Vedfnta-sftra IV, 2, 21.

* Cf. Satta Nipata, p. 49.

106 BHAGAVADGITA.

who sees the supreme lord abiding alike in all
entities, and not destroyed though they are de-
stroyed. For he who sees the lord abiding every-
where alike, does not destroy himself! by himself,
and then reaches the highest goal. He sees (truly),
who sees (all) actions (to be) in every way done by
nature alone, and likewise the self (to be) not the
doer. When a man sees all the variety of entities as
existing in one*, and (all as) emanating from that,
then he becomes (one with) the Brahman. This
inexhaustible supreme self, being without beginning
and without qualities, does not act, and is not
tainted, O son of Kuntt! though stationed in the
body. As by (reason of its) subtlety the all-per-
vading space is not tainted, so the self stationed in
every body is not tainted. As the sun singly lights
up all this world, so the Kshetrag#a, O descendant
of Bharata! lights up the whole Kshetra. Those
who, with the eye of knowledge, thus understand the
difference between Kshetra and Kshetragaa, and
the destruction of the nature of all entities *, go to
the supreme.

CuaPpTeR XIV.

The Deity said:
Again I will declare (to you) the highest know-
ledge, the best of (all sorts of) knowledge, having

' Not to have true knowledge is equivalent to self-destruction.
Cf. tsopanishad, ΡΡ. 9, 15, 16.

* Ie. absorbed at the time of the deluge in nature, one of the
energies of the supreme ; ‘emanating,’ i.e. at the time of creation.

3 Nature, which is the material cause from which all entities
are produced; the destruction of it results from true knowledge of
the soul. See the third note on p. 107 infra.

CHAPTER χιν, 8. 107

learnt which, all sages have reached perfection
beyond (the bonds of) this (body). Those who,
resorting to this knowledge, reach assimilation with
my essence, are not born at the creation, and are
not afflicted! at the destruction (of the universe).
The great Brahman * is a womb for me, in which
I cast the seed. From that, O descendant of Bha-
rata! is the birth of all things. Of the bodies, O son
of Kuntt! which are born from all wombs, the (main)
womb is the great Brahman, and I (am) the father,
the giver of the seed. Goodness, passion, darkness,
these qualities? born from nature, O you of mighty
arms! bind down the inexhaustible soul in the body.
Of these, goodness, which, in consequence of being
untainted, is enlightening and free from (all) misery,
binds the soul, O sinless one! with the bond of
pleasure and the bond of knowledge‘. Know that
passion consists in being enamoured, and is pro-
duced from craving and attachment. That, O son
of Kuntt! binds down the embodied (self) with the

' Le.‘are not destroyed,’ Madhus(dana ; ‘do not fall,’ Sankara ;
‘are not born,’ Srfdhara, and apparently RamAnuga.

* Le. the ‘nature’ spoken of before.

* These constitute nature. We must understand nature, with
Professor Bhandarkar, as the hypothetical cause of the soul’s feel-
ing itself limited and conditioned. If nature is understood, as it
usually is, to mean matter, its being made up of the qualities is
inexplicable. Interpreted idealistically, as suggested by Professor
Bhandarkar, the destruction of it spoken of at the close of the last
chapter also becomes intelligible. By means of knowledge of the
soul, the unreality of these manifestations is understood and nature
is destroyed.

4 Pleasure and knowledge appertain to the mind, not the self,
hence they are described as constituting bonds, when erroneously
connected with the self, Sankara and Srfdhara. They constitute
‘bonds,’ because the self when brought into contact with them,
strives to obtain them, Ramanuga.

108 BHAGAVADGITA.

bond of action. Darkness (you must) know to be
born of ignorance, it deludes all embodied (selfs).
And that, O descendant of Bharata! binds down
(the self) with heedlessness', indolence, and sleep.
Goodness unites (the self) with pleasure; passion,
O descendant of Bharata! with action; and darkness
with heedlessness, after shrouding up knowledge.
Passion and darkness being repressed, goodness
stands, O descendant of Bharata! Passion and
goodness (being repressed), darkness; and likewise
darkness and goodness (being repressed), passion ὃ.
When in this body at all portals ὃ light (that is to
say) knowledge prevails, then should one know
goodness to be developed. Avarice, activity 4, per-
formance of actions, want of tranquillity, desire,
these are produced, O chief of the descendants of
Bharata! when passion is developed. Want of light,
want of activity δ, heedlessness, and delusion, these
are produced, O descendant of Kuru! when dark-
ness is developed. When an embodied (self) en-
counters death, while goodness is developed, then he
reaches the untainted worlds of those who know the
highest *. Encountering death during (the preva-

Δ Carelessness about duty, owing ‘to being intent on something
else. Cf. Sutta Nipata, pp. 51-91; Dbhammapada, stanza a1 ;
Ka/hopanishad, p. 152.

3 The effects of each quality assert themselves, when the other
two are held in check. * Le. the senses of perception.

4 Activity=always doing something or another; performance,
&c.=rearing large mansions, &c.; want of tranquillity = perpetual
agitation of mind, ‘this I will do now, then that, and next the other;’
desire=to obtain everything that one comes across.

* Le. doing absolutely nothing.

4 The highest manifestations of Brahman, viz. the Hirasya-
garbha, &c., say Srfdbara and Madhusfdana, Nilakas/ha also
suggests that ‘those who know the highest’ means gods.

CHAPTER XIV, 21. 109

lence of) passion, Shes is born among those attached
to action. Likewise, dying during (the prevalence of)
darkness, he is born in the wombs of the ignorant !.
The fruit of meritorious action is said to be good,
untainted ; while the fruit of passion is misery ; and
the fruit of darkness ignorance. From goodness is
produced knowledge, from passion avarice *, and
from darkness heedlessness and delusion and igno-
rance also. Those who adhere to (the ways of)
goodness go up?; the passionate remain in the
middle; while those of the qualities of darkness,
adhering to the ways of the lowest quality, go
down. When a right-seeing person sees none but
the qualities (to be) the doers (of all action), and
knows what is above the qualities‘, he enters into
my essence. The embodied (self), who transcends
these three qualities, from which bodies are pro-
duced δ, attains immortality, being freed from birth
and death and old age and misery.

Arguna said :

What are the characteristics, O lord! of one who
has transcended these three qualities? What is his
conduct, and how does, he transcend these three
qualities * ?

1 Lower creation, such as birds, beasts, ἃς.

* Cf. Sutta Nipata, p. 15.

* Ie. are born as gods, &c.; ‘middle, as men, &c.; ‘down,’
as brutes, ἄς.

* Le. what has been called Kshetragf#a before, the supervising
principle within one.

5 Bodies are developments of the qualities, say the commen-
tators, which is not incompatible with the explanation of qualities
given above. As to transcending qualities, cf. p. 48 supra.

4 Cf. as to what follows what is said in chapter II about ‘one
whose mind is steady.’

110 BHAGAVADGITA.

The Deity said:

He is said to have transcended the qualities,
O son of Paadu! who is not averse to light and
activity and delusion (when they) prevail, and who
does not desire (them when they) cease'; who
sitting like one unconcerned is never perturbed by
the qualities ?; who remains steady and moves ὅ not,
(thinking) merely that the qualities* exist; who is
self-contained >; to whom pain and pleasure are
alike; to whom a sod and a stone and gold are
alike ; to whom what is agreeable and what is dis-
agreeable are alike; who has discernment ; to whom
censure and praise of himself are alike; who is alike
in honour and dishonour ; who is alike towards the
sides of friends and foes; and who abandons all
action*. And he who worships me with an un-
swerving devotion, transcends these qualities, and
becomes fit for (entrance into) the essence of the
Brahman. Forlam the embodiment of the Brahman’,
of indefeasible immortality, of eternal piety, and of
unbroken happiness.

' T.e. who does not feel troubled, for instance, thinking now 1 am
actuated by a motive of passion or darkness, and so forth.

* So as to lose all discrimination.

* Le. from his determination to pursue truth, by worldly plea-
sures or pains.

‘ Cf. p. 55 supra.

5. Intent on the self only.

* For the whole passage, cf. p. ror supra.

ΤΟ Nilakanha interprets this to mean ‘the ultimate object of the
Vedas.’ I here means Krishna. Sridhara suggests this parallel,
as light embodied is the sun, so is the Brahman embodied identical
with Vasudeva.

CHAPTER XV, 5. 111

Cuaprer XV.

The Deity said:

They say the inexhaustible Asvattha' has (its)
roots above, (its) branches below; the A4andas
are its leaves. He who knows it knows the Vedas.
Upwards and downwards extend its branches, which
are enlarged by the qualities, and the sprouts of
which are sensuous objects. And downwards to
this human world are continued its roots which lead
on to action. Its form is not thus known here, nor
(its) end, nor beginning, nor support. But having
with the firm weapon of unconcern, cut this Asvattha,
whose roots are firmly fixed, then should one seek
for that seat from which those that go there never
return, (thinking) that one rests on that same primal
being from whom the ancient course (of worldly
life) emanated. Those who are free from pride
and delusion, who have overcome the evils of
attachment, who are constant in (contemplating)
the relation of the supreme and individual self,
from whom desire has departed, who are free from
the pairs (of opposites) called pleasure and pain,
go undeluded to that imperishable seat*. The sun

3 Cf. Kashopanishad, p. 70, and Sutta Nipata, p. 76.

* Asvattha stands here for the course of worldly life. Its roots
are above, viz. the supreme being; its boughs are Hiramyagarbha
and others of the higher beings. The Vedas are its leaves, pre-
serving it as leaves preserve trees (another interpretation is that
they are the causes of the fruit which the tree bears, i.e. salvation,
&c.) Upwards and downwards, from the highest to the lowest of
created things. Enlarged=the qualities manifesting themselves,
as body, senses, &c.; objects of sense are sprouts as they are at-
tached to the senses, which are the tips of the branches above stated.
The roots which extend downwards are the desires for various

112 BHAGAVADGITA,

does not light it, nor the moon, nor fire’. That
is my highest abode, going to which none returns.
An eternal portion of me it is, which, becoming an
individual soul in the mortal world, draws (to itself)
the senses with the mind as the sixth* When-
ever the ruler (of the bodily frame) obtains or quits
a body, he goes taking these (with him) as the wind
(takes) perfumes from (their) seats’. And presiding
over the senses of hearing and seeing, and touch,
and taste, and smell, and the mind, he enjoys
sensuous objects. Those who are deluded do not
see (him) remaining in or quitting (a body), enjoying
or joined to the qualities‘; they see, who have eyes
of knowledge. Devotees making efforts perceive him
abiding within their selfs® But those whose selfs
have not been refined, and who have no discern-
ment, do not perceive him even (after) making efforts.
Know that glory (to be) mine which, dwelling in the
sun, lights up the whole world, or in the moon or fire’.

enjoyments. Its form not thus known here, i.e. to those who live and
move in this world, thus viz. as above described. The man who
knows the tree thus is said to know the Vedas, because knowledge
of it is knowledge of the substance of the Vedas, which is, that the
course of worldly life springs from the supreme, is kept up by
Vedic rites, and destroyed by knowledge of the supreme. As to
freedom from pride, cf. Sutta Nip4ta, p. 4.

‘Cf. Kashopanishad, p. 142; Musdaka, p. 304; Nrisimha-
tapinf, p. 106; Svetasvatara, p. 110.

* Five senses and the mind issue from nature, in which they are
absorbed during sleep or at a dissolution of the world. Cf. Sutta
Nipata, p. 44.

* Cf. Kaushitaki-upanishad, pp. 86, 87.

4 Perceiving objects of sense, or feeling pleasure, pain, &c.

* *Selfs’=bodies, Ramanuga and Sridhara; ‘ understandings,’
Sankara. In the next sentence ‘self’ means mind.

4 Cf. Maitri-upanishad, p. 142. This sentence continues what
has been stated at the top of the page. The intervening

CHAPTER Xv, 18. 113
Entering the earth', 1 by my power support all
things; and becoming the juicy moon, I nourish
all herbs. I becoming the fire, and dwelling in the
bodies of (all) creatures, and united with the upward |
and downward life-breaths, cause digestion of the
fourfold food*. And I am placed in the heart of
all*; from me (come) memory, knowledge, and their
removal; I alone am to be learnt from all the
Vedas; I am the author of the Vedantas‘; and
I alone know the Vedas. There are these two
beings in the world, the destructible and the inde-
structible ὁ. The destructible (includes) all things.
The unconcerned one is (what is) called the inde-
structible. But the being supreme is yet another,
called the highest self, who as the inexhaustible
lord, pervading the three worlds, supports (them).
And since I transcend the destructible, and since
I am higher also than the indestructible *, therefore

portion explains how souls do come back in some cases. As a
general rule, ‘all going ends in returning.’ But the soul is an
exception in some cases, as the ‘going’ to the Brahman is going
to the fountain-head. Then the question arises, How does the
severance come off at all? And that is what the lines up to this

1 «Entering in the form of the goddess earth,’ say Anandagiri
and Madhusfidana. Support, i.e. by keeping the earth from falling
or crumbling away. The moon is said to nourish herbs by commu-
nicating to them some of her ‘juice.’ The moon, it may be noted,
is called ‘watery star’ by Shakespeare. As to her relation to the
vegetable kingdom, see Matsya-puraza XXIII, stanza 10 seq.

* I.e. what is drunk, what is licked, what is powdered with the
teeth, and what is eaten without such powdering.

* Cf. p. 104 supra.

4 See Introduction, p. 18.

5 Cf SvetAsvatara, p. 294.

* The two are the whole collection of things as they appear and
their material cause. The supreme being is a third principle.

[8 I

114 BHAGAVADGITA.

am I celebrated in the world and in the Vedas as the
best of beings. He who, undeluded, thus knows
me the best of beings, worships me every way', O
descendant of Bharata! knowing everything. Thus,
O sinless one! have I proclaimed this most myste-
rious science. He who knows this, has done all he
need do, and he becomes possessed of discernment.

CHAPTER ‘XVI.

Freedom from fear, purity of heart, perseverance
in (pursuit of) knowledge and abstraction of mind,
gifts?, self-restraint®, and sacrifice, study of the Vedas,
penance, straightforwardness, harmlessness, truth *,
freedom from anger, renunciation §, tranquillity, free-
dom from the habit of backbiting ‘, compassion for
(all) beings, freedom from avarice, gentleness,
modesty, absence of vain activity, noblemindedness,
forgiveness, courage, purity, freedom from a desire
to injure others, absence of vanity, (these), O de-
scendant of Bharata! are his who is born to godlike
endowments. Ostentatiousness, pride, vanity, anger,
and also harshness and ignorance (are) his, O son
of Prztha! who is born to demoniac * endowments.
Godlike endowments are deemed to be (means) for

’ Cf. p. 129 infra. Here Sankara paraphrases it by ‘ thinking me
to be the soul of everything.’

* Cf. Sutta Nipta, p. 49. 5. See next chapter.

4“ Sutta Nip4ta, pp. 15, 101.

* Ostentatiousness= making a show of piety; pride=scil. of
wealth and learning ; vanity=esteeming oneself too highly ; harsh-
ness=mercilessness.

* Cf. Ahindogya-upanishad, p. 585, and Max Miller's Hibbert
Lectures, p. 322.

CHAPTER XVI, 12. 115

final emancipation, demoniac for bondage’. Grieve
not, O descendant of Bharata! you are born to god-
like endowments. (There are) two classes of created
beings in this world, the godlike and the demoniac ;
the godlike (class) has been described at length ;
now hear from me, O son of Prztha! about the
demoniac. Demoniac persons know not action or
inaction*, neither purity nor yet (correct) conduct
nor veracity are in them. They say the universe
is devoid of truth?, devoid of fixed principle ", and
devoid of a ruler, produced by union (of male and
female) caused by lust’, and nothing else. Holding
this view, (these) enemies of the world, of ruined °
selfs, of little knowledge, and of ferocious actions, are
born for the destruction (of the world). Entertaining
insatiable desire, full of vanity, ostentatiousness, and
frenzy, they adopt false notions’? through delusion,
and engage in unholy observances. Indulging in
boundless thoughts ending with death’, given up to
the enjoyment of objects of desire, being resolved
that that is all, bound down by nets of hopes in
hundreds, given up to anger and desire, they wish

* Scil. to birth and death in this world.

* What should be done for the attainment of real good, and what
should not be done as productive of mischief. See too p. 125.

* I.e. contains nothing that is entitled to belief, as the Vedas, ἃς.

* No principle based on virtue and vice in the government of
the world.

* They do not believe in any unseen cause, but say the lust of
mankind is the cause of the universe.

* I.e. who have none of the means of reaching the next world.

* Such as that by propitiating a certain divinity by a certain rite
they may obtain treasure and 50 forth.

* Till their last moments, thinking of making new acquisitions
and preserving old ones.

12

116 BHAGAVADGITA.

to obtain heaps of wealth unfairly for enjoying
objects of desire. ‘This have I obtained to-day ;
this wish I will obtain ; this wealth is mine; and this
also shall be mine; this foe I have killed; others
too I will destroy; I am lord, 1 am the enjoyer,
I am perfect ', strong, happy; I have wealth; I am
of noble birth; who else is like me? 1 will sacrifice?;
I will make gifts ; I will rejoice.’ Thus deluded by
ignorance, tossed about by numerous thoughts, sur-
rounded by the net of delusion, and attached to the
enjoyment of objects of desire, they fall down into
impure hell. Honoured (only) by themselves, void
of humility, and full of the pride and frenzy of
wealth, these calumniators (of the virtuous) perform
sacrifices, which are sacrifices only in name, with
ostentatiousness and against prescribed rules ὃ; in-
dulging (their) vanity, brute force, arrogance, lust,
and anger ; and hating me in their own bodies and in
those of others*. These enemies‘, ferocious, meanest
of men, and unholy, I continually hurl down to these
worlds δ, only into demoniac wombs. Coming into
demoniac wombs, deluded in every birth, they go
down to the vilest state, O son of Kunt!! without
ever coming to me. Threefold is this way to hell,—

* Blessed with children, ἄς. Sridhara takes it to mean, ‘one who
has done all he need do,’ and Raminuga ‘ sufficient in himself.’

* Le. get higher renown for sacrifices than others.

* That is, because of indulgence in vanity, &c. Vanity = believing
oneself to have virtues which one has not; arrogance=proud dis-
dain of others.

4 There is trouble to oneself in sacrifices and to the animals
killed for them.

* Te. of God.

* The commentators render the original here by ‘the paths of
lite and death,’ or ‘ path to hell.’

CHAPTER XVII, 3. 117

ruinous to the self !,—lust, anger, and likewise avarice;
therefore one should abandon this triad. Released
from these three ways to darkness, O son of Kuntt!
a man works out his own salvation, and then proceeds
to the highest goal. He* who abandoning scripture
ordinances, acts under the impulse of desire, does
ποῖ attain perfection *, nor happiness, nor the highest
goal. Therefore in discriminating between what
should be done and what should not be done, your
authority (must be) scripture. And knowing what
is declared by the ordinances of scripture, you should
perform action in this world.

Cuarpter XVII.

Arguna said :
What is the state of those, O Kvrishuva! who

worship with faith, (but) abandoning scripture ordi-
nances—goodness, passion, or darkness ?

The Deity said :

Faith is of three kinds in embodied (beings), it is
produced from dispositions‘. It is of the quality
of goodness, of the quality of passion, and of the
quality of darkness. Hear about it. The faith of
all, O descendant of Bharata! is conformable to the

' Le. rendering the self unfit for any of the highest ends of man.

* Here, says Sridhara, it is laid down that the triad is not to be
got rid of save by following scripture rules.

* Le. fitness for the attainment of the summum bonum. As
to acting from desire, see also p. 65.

* Le. the result of the actions in a former birth, cf. p. 56 supra.

118 BHAGAVADGITA.

heart'. A being here is full of faith, and whatever
is a man’s faith, that is a man himself?. Those of
the quality of goodness worship the gods; those of
the quality of passion the Yakshas and Rakshases?;
and the others, the people of the quality of darkness,
worship departed (spirits) and the multitudes of
Bhiatas. Know those to be of demoniac convictions,
who practise fierce penance ὁ not ordained by scrip-
ture ; who are full of ostentatiousness and egoism,
and of desire, attachment, and stubbornness; who
are without discernment; and who torment the
groups of organs in (their) bodies, and me also
seated within (those) bodies. The food also, which
is liked by all, and likewise the sacrifice, the penance,
and gifts, are of three kinds. Listen to the distinc-
tions regarding them as follows. The kinds of food
which increase life, energy, strength, health, comfort,
and relish, which are savoury, oleaginous, full of
nutrition, and agreeable, are liked by the good. The
kinds of food which are bitter, acid, saltish, too hot,
sharp, rough, and burning, and which cause pain,
grief, and disease, are desired by the passionate.
And the food* which is cold, tasteless, stinking,
stale, impure, and even leavings, are liked by the
dark. That sacrifice is good which, being prescribed
in (scripture) ordinances, is performed by persons

' The hearts of gods are sa'd to be good, those of Yakshas ἄς.
passionate, those of men mixed, and so forth.

* Faith is the dominant principle in man, and he is good, pas-
sionate, or dark, as his faith is.

3 Goldstticker, Remains, I, 154.

‘ Troublesome to oneself and others, as standing on heated
stones, ὅς. ‘Egoism’ (Ahankdra)=the feeling that one is worthy
of honour, Nilakan/ha.

* Cf. Sutta Nipata, p.10g,and Apastamba, p-31(p.62 in this series).

CHAPTER XVII, 18. 119

not wishing for the fruit (of it), and after determining
(in their) mind that the sacrifice must needs be per-
formed. But when a sacrifice is performed, O highest
of the descendants of Bharata! with an expectation of
fruit (from it), and for the purpose of ostentation,
know that sacrifice (to be) passionate. They call
that sacrifice dark, which is against the ordinances
(of scripture), in which no food is dealt out (to Brah-
maaas, &c.), which is devoid of Mantras ', devoid of
Dakshi#d presents, and which is without faith.
Paying reverence to gods, Brahmaaas, preceptors,
and men of knowledge; purity’, straightforward-
ness, life as Brahmaérin, and harmlessness, (this) is
called the penance bodily. The speech which causes
no sorrow, which is true, agreeable, and beneficial,
and the study " of the Vedas, (this) is called the
penance vocal. Calmness of mind, mildness, taci-
turnity 4, self-restraint, and purity of heart, this is
called the penance mental. This threefold penance,
practised with perfect faith, by men who do not wish
for the fruit, and who are possessed of devotion,
is called good. The penance which is done for
respect, honour, and reverence δ, and with ostenta-

‘ Texts from the Vedas which ought to be recited on such occa-
sions. Presents (Dakshivi) to Brihmamas are insisted on in
Brshad-drawyaka-upanishad, p. 661; Asvalayana Grihya J, 23, 14.

* Cleanliness of body; straightforwardness =not doing prohibited
acts; harmlessness=not injuring any living beings. These are
‘bodily,’ because the body is the main instrument in these actions.

5. Le. recitation of the Vedas.

4 This is part of the ‘mental penance,’ because the government
of the tongué is a consequence of mental restraint ; the effect being,
according to Sankara, put here for the cause.

* Respect= people rising to receive one, &c.; honour=people
saying ‘this is a holy man,’ &c.; reverence=people washing one’s
feet, ἃς.

120 BHAGAVADGITA.

tiousness, and which is uncertain and transient’, is
here called passionate. And that penance is de-
scribed as dark, which is performed under a mis-
guided conviction, with pain to oneself, or for the
destruction of another. That gift is said (to be)
good, which is given, because it ought to be given,
to one who (can) do no service (in return), at a
(proper) place and time, and to a (proper) person.
But that gift which is given with much difficulty, for
a return of services, or even with an expectation of
fruit *, is said to be passionate. And that gift is
described as dark, which is given to unfit persons, at
un unfit place and time, without respect, and with
contempt. Om, Tad, and Sat, this is said (to be)
the threefold designation of the Brahman. By that?,
the Brahmazas and the Vedas and sacrifices were
created in olden times. Hence, the performance by
those who study the Brahman, of sacrifices, gifts,
and penances, prescribed by the ordinances (of scrip-
ture), always commence after saying ‘Om‘.’ Those
who desire final emancipation perform the various
acts of sacrifice and penance, and the various acts of
gift, without expectation of fruit, after (saying) ‘ Tad°.’
‘Sat’ is employed to express existence and yood-
ness; and likewise, O son of Prztha! the word ‘Sat’
is used to express an auspicious act. Constancy in

Σ The fruit of which is uncertain or perishable.

* Heaven &c. as a reward for liberality.

> Ie. the Brahman, according to Sridhara.

* Cf. Apastamba, p. 21 (p. 49 in this series). Nflakansa cites
texts to show that this and the other two words are used to designate
the Brahman. The texts are from the Taittiriya, Aitareya, and
A‘Aandogya-upanishads,

5 Nilakansha says, ‘after “ Tad”’ means considering the act and
all are Brahman, and cites p. 61 supra.

CHAPTER XVIII, 3. 121

(making) sacrifices, penances, and gifts, is called ‘Sat;’
and (all) action, too, of which that! is the object, is
also called ‘Sat.’ Whatever oblation is offered, what-
ever is given, whatever penance is performed, and
whatever is done, without faith*, that, O son of
Pritha! is called ‘Asat, and that is nought, both
after death and here?

Cuaprer XVIII.

Arguna said:
O you of mighty arms! O Hrishikesa! O de-
stroyer of Kesin! 1 wish to know the truth about
renunciation and abandonment distinctly.

The Deity said :

By renunciation the sages understand the rejection
of actions done with desires. The wise call the
abandonment of the fruit of all actions (by the name)
abandonment. Some wise men say, that action
should be abandoned as being full of evil; and
others, that the actions of sacrifice, gift, and penance

' Le. either the Braliman itself, or sacrifice, penance, and gift.

: Cf. Sutta Nipata, p. 69.

2 The meaning of this whole passage seems to be that these three
words, which designate the Brahman, have distinct uses, as specified.
‘Om,’ says Nilakanha, is employed whether the action is done
with any special desire or not. Those who study the Brahman
there means ‘study the Vedas.’ ‘Tad’ is employed in case of
actions without desires only. ‘Sat’ is employed, according to
Sankara, in case of existence, such as the birth of a first son;
" goodness,’ the reclamation of a bad man ; ‘auspicious acts,’ mar-
riage, &c. The intelligent use of these terms as here specified is
said to cure any defects in the actions, the various classes of which
are mentioned before.

122 BHAGAVADGITA.

should not be abandoned. As to that abandonment,
O best of the descendants of Bharata! listen to my
decision ; for abandonment, O bravest of men! is
described (to be) threefold. The actions of sacrifice,
gift, and penance should not be abandoned; they
must needs be performed ; for sacrifices, gifts, and
penances are means of sanctification to the wise. But
even these actions, O son of Pvztha! should be per-
formed, abandoning attachment and fruit; such is
my excellent and decided opinion. The renunciation
of prescribed action is not proper. Its abandon-
ment through delusion ' is described as of the quality
of darkness. When a man abandons action, merely
as being troublesome, through fear of bodily afflic-
tion, he does not obtain the fruit? of abandonment
by making (such) passionate abandonment. When
prescribed action is performed, O Arguna! aban-
doning attachment and fruit also, merely because it
ought to be performed, that is deemed (to be) a good
abandonment. He who is possessed of abandon-
ment’, being full of goodness, and talented, and
having his doubts destroyed, is not averse from
unpleasant actions, is not attached to pleasant ¢
(ones). Since no embodied (being) can abandon
actions without exception’, he is said to be pos-
sessed of abandonment, who abandons the fruit of
action. The threefold fruit of action, agreeable, dis-
agreeable, and mixed, accrues after death to those
who are not possessed of abandonment, but never to

* Without delusion no such abandonment will occur.

* Namely, final emancipation, by means of purity of heart.

* Le. who has the frame of mind necessary for a good aban-
donment.

* Such as bathing at midday in summer, * Cf. p. 53 supra.

CHAPTER ΧΥΠῚ, 18. 123

renouncers ', Learn from me, O you of mighty arms!
these five causes of the completion of all actions,
declared in the Sankhya system *. The substratum,
the agent likewise, the various sorts of organs, and
the various and distinct movements, and with these
the deities, too, as the fifth, Whatever action, just
or otherwise, a man performs with his body, speech,
and mind, these five are its causes. That being so, the
undiscerning man, who being of an unrefined under-
standing, sees the agent in the immaculate self, sees
not (rightly) *. He who has no feeling of egoism 4,
and whose mind is not tainted, even though he kills
(all) these people, kills not, is not fettered δ (by the
action). Knowledge‘, the object of knowledge, the
knower—threefold is the prompting to action. The
instrument, the action, the agent, thus in brief is
action threefold. Knowledge and action and agent

1 The original is sannyAs{, but Sridhara is probably right in taking
i to mean one who has command of ‘abandonment.’ Sankara
and Madhusfidana, however, take the word in its ordinary sense of
‘ascetic.’ What follows explains, says Sridhara, why ‘the fruit does
not accrue to renouncers.’

* Sankara and Madhusfdana say this means Vedanta-sistra.
Sridhara suggests also the alternative SAnkhya-sdstra. Substratum
=the body, in which desire, aversion, &c. are manifested; agent=
one who egoistically thinks himself the doer of actions; organs
= senses of perception, action, &c.; movements=of the vital breaths
in the body; deities=the deities which preside over the eye and other
senses (as to this cf. Aitareya-upanishad, p. 45; Prasna, pp. 216, 217;
Mundaka, p. 314; Aitareya-4ranyaka, pp. 88-270; and Max Miller's
Hibbert Lectures, p. 204, note). * Cf. p. 106.

4 Egoiwm=the feeling that be is the doer of the action; taint=
the feeling that the fruit of the action must accrue to him.

* Cf. p. 45, and Dhammapada, stanza 294.

* Knowledge, i.e. that something is a means to what is desired ;
object is the means; the knower is he who has this knowledge.
When these co-exist we have action. The instrument= senses, ἃς.

124 BHAGAVADGITA,

are declared in the enumeration of qualities ' (to be)
of three classes only, according to the difference of
qualities. Hear about these also as they really are.
Know that knowledge to be good, by which (a man)
sees one entity, inexhaustible, and not different in
all things (apparently) different? (from one another).
Know that knowledge to be passionate, which is
(based) on distinctions * (between different entities),
which sees in all things various entities of different
kinds. And that is described as dark, which clings
to one created (thing) only as everything, which is
devoid of reason, devoid of real principle, and in-
significant‘. That action is called good, which is
prescribed, which is devoid of attachment, which is
not done from (motives of) affection or aversion,
(and which is done) by one not wishing for the
fruit. That is described as passionate, which (oc-
casions) much trouble, is performed by one who
wishes for objects of desire, or one who is full of
egotism ἡ. The action is called dark, which is com-
menced through delusion, without regard to con-
sequences, loss, injury, or strength®. That agent is
called good, who has cast off attachment, who is free
from egotistic talk, who is possessed of courage and
energy, and unaffected by success or ill-success. That
agent is called passionate, who is full of affections ",

? The system of Kapila. * Cf. p. 104.

* Cf. Kafhopanishad, p. 129.

* Reason=argument in support; real principle=truth, view of
things as they are; insignificant, i.e. in comprehensiveness,

5 Te. ‘pride of learning,’ &c., Sankara; ‘egoism,’ Ramanuga.

4 Consequences= good or evil resulting; loss=of wealth or
strength; injury =to others ; strength =one’s own capacity.

7 1.6. ‘for children,’ &c., according to Stidhara; ‘for the action,”
according to others.

CHAPTER XVIII, 34. 125

who wishes for the fruit of actions, who is covetous,
cruel, and impure, and feels joy and _ sorrow.
That agent is called dark, who is without applica-
tion', void of discernment, headstrong, crafty, ma-
licious, lazy, melancholy, and slow. Now hear, O
Dhanaggaya! the threefold division of intelligence "
and courage, according to qualities, which I am
about to declare exhaustively and distinctly. That
intelligeace, O son of Pretha! is good which under-
stands action and inaction *, what ought to be done
and what ought not to be done, danger and the
absence of danger, emancipation and _ bondage.
That intelligence, O son of Prztha! is passionate,
by which one imperfectly understands piety and
impiety, what ought to be done and also what ought
not tobe done. That intelligence, O son of Pretha!
is dark, which shrouded by darkness, understands
impiety (to be) piety, and all things incorrectly.
That courage, O son of Pritha! is good courage,
which is unswerving ὁ, and by which one controls
the operations of the mind, breath, and senses,
through abstraction. But, O Arguna! that courage
is passionate, by which one adheres to piety, lust,
and wealth’, and through attachment* wishes,

* Le. attention to work; melancholy=always desponding and
wanting in energy.

3 The nature of the faculty of understanding ; and courage is the
firmness of that faculty.

* Seep. 115. Sankara takes these to mean the ‘ paths’ of action
and knowledge, and Ntlakan/Aa takes the next expression to mean
that which is constant and that which is not constant—nitya, anitya.

* Always co-existing with mental abstraction and supporting it.

* Three of the aims of mankind, the highest being final emanci-
pation. In the view of the Git, piety, leading only to heaven, is
of doubtful benefit.

* Le. to the action for attaining them, in the belief that one is

126 BHAGAVADGITA.

O son of Prztha! for the fruit. That courage is
dark, O son of Pritha! by which an undiscerning
man does not give up sleep, fear, sorrow, despon-
dency, and folly. Now, O chief of the descendants
of Bharata! hear from me about the three sorts of
happiness. That happiness is called good, in which
one is pleased after repetition’ (of enjoyment), and
reaches the close of all misery, which is like poison
first and comparable to nectar in the long run, and
which is produced from a clear knowledge of the
self, That happiness is called passionate, which
(flows) from contact between the senses and their
objects, and which is at first comparable to nectar
and in the long run like poison. That happiness is
described as dark, which arises from sleep, laziness,
heedlessness, which deludes the self, both at first
and in its consequences. There is no entity either
on earth or in heaven among the gods, which is free
from these three qualities born of nature. The
duties of Brahmaaas, Kshatriyas, and Vaisyas, and
of Sddras, too, O terror of your foes! are distin-
guished according to the qualities born of nature’.
Tranquillity 4, restraint of the senses, penance, purity,
forgiveness, straightforwardness, also knowledge, ex-
perience, and belief (in a future world), this is the
natural duty of Brahmanas. Valour, glory, courage,

the doer of it; the ‘fruit’ scil. of the action performed with an eve
to the three things named.

? Not at once, as in the case of sensuous pleasures.

3 Cf. p. 51. The original has also been rendered by ‘ tranquillity
of one’s own mind.’

* Cf. p. 59.

‘ Le. resulting from control of the mind, purity here is both
external and internal. And see p. 119.

CHAPTER XVIII, 51. 127

dexterity ', not slinking away from battle, gifts, exer-
cise of lordly power 5, this is the natural duty of Ksha-
triyas. Agriculture, tending cattle, trade, (this) is the
natural duty of Vaisyas. And the natural duty of
Sidras, too, consists in service. (Every) man intent on
his own respective duties obtains perfection®. Listen,
now, how one intent on one’s own duty obtains per-
fection. Worshipping, by (the performance of) his
own duty, him from whom all things proceed, and
by whom all this is permeated, a man obtains per-
fection. One's duty, though defective, is better than
another's duty well performed‘. Performing the
duty prescribed by nature, one does not incur sin.
O son of Kuntt! one should not abandon a natural
duty though tainted with evil; for all actions are
enveloped by evil, as fire by smoke ®. One who is
self-restrained, whose understanding is unattached
everywhere, from whom affections have departed,
obtains the supreme perfection of freedom from
action * by renunciation. Learn from me, only in
brief, O son of Kunt!! how one who has obtained
perfection attains the Brahman, which is the highest
culmination of knowledge. A man possessed of a pure
understanding, controlling his self by courage, dis-
carding sound and other objects of sense, casting off

* J.e. in battle, Nflakaw/ka seems to say. Sankara says it means
ready resource whenever occasion arises.

5. 1.6. ‘ power to restrain people from going astray,’ Νίκαια.

* Eligibility for the path of knowledge.

* Cf. p. 56.

* Cf. p. 121; the evil appears to be the quality of ‘fettering’ the
soul.

* Sttdhara compares p. 65 (V, 13) and distinguishes this from
p. 64 (V, 8 seq.) Sankara says the perfection here spoken of is
emancipation, and it is obtained by true knowledge.

128 BHAGAVADGITA.

affection and aversion ; who frequents clean places,
who eats little, whose speech, body, and mind are
restrained, who is always intent on meditation and
mental abstraction !, and has recourse to unconcern,
who abandoning egoism *, stubbornness, arrogance,
desire, anger, and (all) belongings, has no (thought
that this or that is) mine, and who is tranquil, becomes
fit for assimilation with the Brahman. Thus reaching
the Brahman, and with a tranquil self, he grieves
not, wishes not; but being alike to all beings, obtains

. the highest devotion to me. By (that) devotion he

truly understands who I am and how great. And
then understanding me truly, he forthwith enters
into my (essence). Even performing all actions,
always depending on me, he, through my favour,
obtains the imperishable and eternal] seat. Dedi-
cating in thought‘ all actions to me, be constantly
given up to me, (placing) your thoughts on me,
through recourse to mental abstraction. (Placing)
your thoughts on me, you will cross over all difficulties
by my favour. But if you will not listen through
egotism 5, you will be ruined. If entertaining egotism,
you think that you may not fight, vain, indeed, is
that resolution of yours. Nature® will constrain
you. That, O son of Kuntt! which through delu-
sion you do not wish to do, you will do involuntarily,

1 Abstraction is concentrated and exclusive meditation, Sankara.
The other commentators take dhyanayoga as meditation simply,—
as treated of in chapter VI, says Nflakanéha.

® See p. 52.

3 I.e. comprehending his identity with the Brahman.

* Cf. p. 58.

* Pride of learning and cleverness, or of piety. See p. 124, note 5.

“ The nature of a Kshatriya, Sankara.

CHAPTER XVIII, 69. 129

tied down by your own duty, flowing from your
nature. The lord, O Arguna! is seated in the
region of the heart? of all beings, turning round all
beings (as though) mounted on a machine, by his
delusion. With him, O descendant of Bharata!
seek shelter in every way*; by his favour you will
obtain the highest tranquillity, the eternal seat.
Thus have I declared to you the knowledge more
mysterious than any mystery. Ponder over it
thoroughly, and then act as you like. Once more,
listen to my excellent words—most mysterious of all.
Strongly I like you, therefore I will declare what is
for your welfare. On me (place) your mind, become
my devotee, sacrifice to me, reverence me, and you
will certainly come to me. I declare to you truly,
you are dear to me. Forsaking all duties *, come
to me as (your) sole refuge. I will release you
from all sins. Be not grieved. This‘ you should
never declare to one who performs no penance’, who
is not a devotee δ, nor to one who does not wait on
(some preceptor)’, nor yet to one who calumniates
me. He who, with the highest devotion® to me, will |
proclaim this supreme mystery among my devotees,
will come to me, freed from (all) doubts. No one

Svet4svatara-upanishad, pp. 333-345; Kashopanishad, p. 157.
* Cf. p.214; by thought, word, and deed.

* Of caste or order, such as Agnihotra and so forth.

* All that has been taught in the Giri.

* Sridhara renders this to mean, ‘who performs no pious acts.’
* I.e. of God and a preceptor. Cf. last stanza of Svetasvataro-

* Cf. p. 62. Sankara says all these elements must co-exist to
give eligibility.
® le. belief that in disseminating it, he is serving me. Cf. Kasho-
panishad, p. 120.
[8] K

120 BHAGAVADGITA.

amongst men is superior to him in doing what is
dear to me. And there will never be another on
earth dearer to me than he. And he who will study
this holy dialogue of ours, will, such is my opinion,
have offered to me the sacrifice of knowledge '.
And the man, also, who with faith and without
carping will listen (to this), will be freed (from sin),
and attain to the holy regions of those who perform
pious acts*, Have you listened to this, O son of
Pritha! with a mind (fixed) on (this) one point only ?
Has your delusion (caused) by ignorance been de-
stroyed, O Dhanavigaya ὃ

Arguna said :

Destroyed is my delusion ; by your favour, O un-
degraded one! I (now) recollect ® myself. I stand
freed from doubts‘. 1 will do your bidding.

Sajigaya said :

Thus did I hear this dialogue between Vasudeva
and the high-minded son of Pritha, (a dialogue)
wonderful and causing the hair to standon end. By
the favour of Vy4sa, I heard this highest mystery,
(this) devotion δ, from Kvzshva himself, the lord of
the possessors of mystic power, who proclaimed it
in person. O king! remembering and (again) re-
membering this wonderful and holy dialogue of
Kesava and Arguna, I rejoice over and over again.
And remembering and (again) remembering that

1 Which is the best of sacrifices; see p. 62.

* Cf. p. 72.

> Ie. understand my real essence, what I am, &c.
* As to whether the battle was right or not.

5 The work is so called, as it refers to cevotion.

CHAPTER XVIII, 78. 131

excessively wonderful form of Hari also, great is
my amazement, O king! and I rejoice over and
over again. Wherever (is) Kréshuza, the lord of
the possessors of mystic power, wherever (is) the
(great) archer, the son of Pvzth4, there in my
opinion (are) fortune, victory, prosperity’, and
eternal justice.

* Prosperity is the greater development of fortune.

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SANATSUGATIYA.

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INTRODUCTION

TO
SANATSUGATIYA.

THE Sanatsugattya is, like the Bhagavadgita, one of the
numerous episodes of the Mahabharata’. It is true, that
it has never commanded anything like that unbounded
veneration which has always been paid in India to the
Bhagavadgita. Still it is sometimes studied even in our
days, and it has had the high distinction of being com-
mented on by the great leader of the modern Vedantic
school-—Sankara#arya*. The Sanatsugatiya purports to
be a dialogue mainly between Sanatsugata on the one side
and DhritarAshfra on the other. Sanatsugata, from whom
it takes its name, is said to be identical with Sanatku-
mara, a name not unfamiliar to students of our Upanishad
literature. And Dhritarashfra is the old father of those
Kauravas who formed one of the belligerent parties in
the bellum plusquam civile which is recorded in the
Mahabharata. The connexion of this particular episode
with the main current of the narrative of that epos is one
of the loosest possible character—much looser, for instance,
than that of the Bhagavadgita. As regards the latter, it
can fairly be contended that it is in accordance with poetical
justice for Arguna to feel despondent and unwilling to
engage in battle, after actual sight of ‘teachers, fathers,
sons,’ and all the rest of them, arrayed in opposition to
him; and that therefore it was necessary for the poet to
adduce some specific explanation as to how Arguna was
ultimately enabled to get over such natural scruples. But
as regards the Sanatsugattya, even such a contention as this

* Mahaébbirata, Udyoga Parvan, Adhydya 41-46.

* Madhav dddrya, in speaking of Sankara’s works, describes him as having
commented on the Senatsugitlya, which is ‘far from evil (persons, ' (asatsudi-
ram). Sahkara-vigaya, chapter VI, stanza 62.

136 SANATSUGATIYA.

can have no place. For this is how the matter stands. In
the course of the negotiations for an amicable arrangement’
between the Pazdavas and the Kauravas, Safgaya, on one
occasion, came back to Dhritarashéra with a message from
the Pandavas. When he saw Dhritardsh/ra, however, he
said that he would deliver the message in the public
assembly of the Kauravas the next morning, and went
away after pronouncing a severe censure on Dhritarashéra
for his conduct. The suspense thus caused was a source of
much vexation to the old man, and so he sent for Vidura,
in order, as he expresses it, that Vidura might by his dis-
course assuage the fire that was raging within him. Vidura
accordingly appears, and enters upon an elaborate prelection
concerning matters spiritual, or, perhaps, more accurately
quasi-spiritual, and at the outset of the Sanatsugatiya he
is supposed to have reached a stage where, as being born
a Sidra, he hesitates to proceed. After some discussion
of this point, between Vidura and Dhritardshéra, it is
determined to call in the aid of Sanatsugata, to explain
the spiritual topics which Vidura felt a delicacy in dealing
with ; and Sanatsugata is accordingly introduced on the
scene in a way not unusual in our epic and purazic litera-
ture, viz. by Vidura engaging in some mystic process of
meditation, in response to which Sanatsugdta appears.
He is received then with all due formalities, and after he
has had some rest, as our poem takes care to note, he is
catechised by Dhritarashtra; and with one or two excep-
tions, all the verses which constitute the Sanatsugatiya are
Sanatsugata’s answers to Dhritardsh¢ra’s questions *.

This brief statement of the scheme of this part of the
Mahabharata shows, as already pointed out, that the con-
nexion of the Sanatsugatiya with the central story of that
epic is very loose indeed; and that it might have been
entirely omitted without occasioning any zsthetical or other
defect. And therefore, although there is nothing positive

' See p. 3 supra.
* Aker this cialogue is over, the dawn breaks, and Dhritara>hfra and the
Kaurava princes meet in general assembly.

INTRODUCTION, 137

tending to prove the Sanatsugatiya to be a later addition
to the original epos, still the misgivings which are often
entertained upon such points may well, in this case, be
stronger than in the case of the Bhagavadgita. The text,
too, of the Sanatsugatiya is not preserved in nearly so satis-
factory a condition as that of the Gita. I have had before
me, in settling my text, the editions of the Mahabharata
respectively printed and published at Bombay ', Calcutta,
and Madras, and three MSS., one of which was most kindly
and readily placed at my disposal by my friend Professor
Ramkrishna Gopa/ Bhandarkar; the second by another
friend, Professor Abagi Vishnu KAthavaée ; and the third
was a copy made for me at Sdgar in the Central Provinces,
through the good offices of a third friend, Mr. Vaman Maha-
deva Kolhafkar. The copy lent me by Professor Bhandar-
kar comes from Puna, and that lent by Professor Kathavafe
also from Puna. This last, as well as the Sagar copy, and
the edition printed at Madras, contains the commentary of
Sankarasarya. And the text I have adopted is that which
is indicated by the commentary as the text which its author
had before him. But the several copies of the commentary
differ so much from one another, that it is still a matter
of some doubt with me, whether I have got accurately the
text which Sankara commented upon. For instance, the
Sagar copy entirely omits chapter V, while the other
copies not only give the text of that chapter, but also a
commentary upon it which calls itself Sankara4arya’s com-
mentary*. Again, take the stanzas which stand within
brackets at pp. 167, 168 of our translation. There is in
none of the copies we have, any commentary of Sankara-
karya on them. And yet the stanzas exist in the text of
the Mahabharata as given in those copies which do contain
Sahkara’s commentary. The matter is evidently one for
further investigation. I have not, however, thought it

' This contains Nilakan/ha's commentary, but his text avowedly inclades the
text of Sankara, and verses and readings contained in more modem copies.

* The commentary on the sixth chapter, however, takes up the thread from
the end of the fourth charter.

* See p. 182, where one of the lines recurs.

128 SANATSUGATIYA.

absolutely necessary to make such an investigation for the
purposes of the present translation. But to be on the safe
side, I have retained in the translation everything which
is to be found in those copies of the Sanatsugatiya which
also contain Sankara’s commentary. As to other stanzas—
and there are some of this description—-which other MSS.
or commentators vouch for, but of which no trace is to be
found in the MSS. containing Sahkara’s commentary ',
I have simply omitted them.

These facts show that, in the case of the Sanatsugatiya.
the materials for a trustworthy historical account of the
work are not of a very satisfactory character. The mate-
rials for ascertaining its date and position in Sanskrit litera-
ture are, indeed, so scanty, that poor as we have seen the
materials for the Bhagavadgit4 to be, they must be called
superlatively rich as compared with those we have now to
deal with. As regards external evidence on the points now
alluded to, the first and almost the last fact falling under
that head, is the fact of the work being quoted from and
commented upon by Sankaraéarya. In his commentary
on the Svetasvatara-upanishad *, Sankara cites the pas-
sage about the flamingo at p. 149, introducing it with the
words, ‘And in the Sanatsugata also.’ In the same? com-
mentary some other passages from the Sanatsugatiya are
also quoted, but without naming the work except as a
Smriti, and mixing up together verses from different parts
of the work.

This is really all the external evidence, that I am aware
of, touching the date of the Sanatsugatiya. There is, how-
ever, one other point, which it is desirable to notice, though
not, perhaps, so much because it is of any very great value
in itself, as because it may hereafter become useful, should
further research into the Mahabharata and other works
yield the requisite information. There are, then, eight
stanzas in the thirty-sixth, thirty-seventh, thirty-ninth, and
fortieth chapters of the Udyoga Parvan of the Mahdbha-

* See note 1, p. 137. * Ρ, 283.
> P. 252. Sce, too, Sarfraka Bhashya, p. 828.

INTRODUCTION. 139

rata (the Sanatsugatiya commencing at the forty-first
chapter), seven of which are quoted in the Pa#éatantra', and
the eighth in the Mahabhdshya ? of Pataggali. Of course,
it almost goes without saying, that neither the Pa#éatantra
nor the Mahabhashya mentions the source from which they
derive the verses in question. But I do not think it unallow-
able to make the provisional assumption, that they were
derived from the Mahabharata, so long as we cannot produce
any other, and more likely, source. It is true, that Professor
Weber has, in another connexion, impugned the cogency
of this argument. He seems to think, that the probability—
in the case he was actually dealing with—of the Ramayasza
having borrowed from the Mahabhashya, is quite as strong
as the probability of the Mah4bh4shya having borrowed
from the Ramayansa*. And doubtless, he would by parity
of reason contend, in the case before us, that the probabi-
lities, as between the Mahabharata on the one hand, and the
Mahabhdashya and the Pa#éatantra on the other, bear the
same mutual relation. I cannot accept this view. I am not
now concerned to discuss the merits of the conclusion in
support of which Professor Weber has advanced this argu-
ment*. I am only considering, how far it affects the
question now before us. And as to that question, I may
say, that the Pa#éatantra expressly introduces the stanzas
now under consideration with some such expression as, ‘ For
it has been said,’ indicating clearly that it was there quoting
the words of another δ. And so, too, does the Mahabh4shya,

5 Cf. Kosegarten’s Pa#éatantra, p. 28 (I, 28, Bombay S. C. ed.), with Udyoga
Parvan, chap. XL, st. 7 (Bombay ed.); PaAéatantra, pp. 112 and 209 (II, 10;
IV, 5, Bombay ed.), with Udyoga Parvan, chap. XXXVIII, 9; p. 35 I, 37,
Bombey cd.) with chap. XXXVI, st. 34; p. 140 (II, 40, Bombay ed.) with
chap. XXXVII, κἴ. 15; p. 160 (III, 62, Bombay ed.) with chap. XXXVII,
st. 17, 18; p. τοῦ (II, 2, Bombay ed.) with chap. XXXVI st. 59.

5 Udyoga Parvan, chap. XXXVIII, st. 1, and Mahfbhashya VI, 1-4, p. 35
(Banfiras ed.)

2. See Indian Antiquary IV, 247. The parallel from MAdhava which Professor
Weber adduces is quite inconclusive, and as far as it goes appears to me to
militate against the Professor's own view.

41 may, however, admit at once, that I ought not to bave expressed myself
as strongly as I did in the note which Professor Weber criticises.

® See p. 203 infra.

140 SANATSUGATIYA.

where the passage we refer to runs as follows : ‘(It is) laid
down, (that there is) a sin in one of tender age not rising to
receive (an elderly person), and (that there is) merit in rising
to receive. How? Thus, “The life-winds of a youth depart
upwards, when an elderly man approaches (him). By rising
to receive (him), and salutation, he obtains them again.”’ It
appears to me, that the indications of this being a quotation
in the Bhdshya are very strong. But apart from that, I do
demur to the proposition, that the probabilities are equal,
of a work like the Mahabhdrata or Ramayana borrowing
a verse from the Mahabhashya, and vice versa. It appears
to me perfectly plain, I own, that the probability of a gram-
matical work like the Bhashya borrowing a verse from
a standard work like the Bharata or Ramayana for pur-
poses of illustration is very much the stronger of the two.
And this, quite independently of any inquiry as to whether
the BhAshya does or does not show other indications of
acquaintance with the Bh4rata or the Ramdyana.

If these arguments are correct, it seems to me that they
carry us thus far in our present investigation—namely,
that we may now say, that we have reason to believe some
parts, at all events, of the thirty-sixth, thirty-seventh, thirty-
eighth, and fortieth chapters of the Udyoga Parvan of the
Mahabharata to have probably been in existence prior to the
sixth century A.C.'; and that some parts of the thirty-seventh
chapter were probably extant in the time of Pataggali, viz.
the second century B.c.2 Now, internal evidence does not
yield any indications tending to show that the several
chapters here referred to must have been prior in time to
the chapters composing the Sanatsugatlya, which come so
soon after them in the Mahabhérata. On the contrary, it
is not too much to maintain, that to a certain extent the
style and language of the Sanatsugatiya is, if anything,
rather indicative of its priority in time over the five chapters
immediately preceding it. And, therefore, so far as this
argument goes, it enables us—provisionally only, it must be

1 See p. 29 supra. 3. See p. 32 supra.

INTRODUCTION. 141

remembered—to fix the second century B.C. ἃ8 a terminus
ad quem for the date of the Sanatsugatiya.

This is all the external evidence available for a discussion
of the question—when the Sanatsugatiya was composed.
We now turn to the internal evidence. Standing by itself,
internal evidence is not, in my opinion, of much cogency
in any case. Still in ascertaining, as best we can, the history
of our ancient literature, even this species of evidence is not
to be despised; it must only be used and received with
caution. Under this head, then, we may note first the
persons who are supposed to take part in the dialogue.
Sanatsugata '—or Sanatkum4ra—as already pointed out, is
a name already familiar to the readers of one of our older
Upanishads—the A Aandogya. Dhrstarashéra is not known
in the Upanishads, but he is an important personage in the
epic literature. And it is to be remarked, that his character
as disclosed in the Sanatsugatiya is not at all similar to
that which has attached itself to his name, alike in the later
literature of our country, and in that popular opinion which
was probably formed by this later literature. In the dialogue
before us, he figures as an earnest inquirer after truth; he
is described as the ‘talented king Dhrvstarashfra;’ and is
addressed by Sanatsugata as, ‘O acute sir!’ ‘O learned
person!’ True it is, that Nilakawtha in one place, as we
have noticed in our note there*, endeavours to bring out
the later view of Dhritarashéra's character?; but it seems to
me that that endeavour, based as it is on a forced and far-
fetched interpretation of a single word in our poem, is an
unsuccessful one. None of the questions, which Dhrita-
rashéra puts to Sanatsugata in the course of their dialogue,
indicates the avaricious old man who wished to deprive his
innocent nephews of their just rights in the interests of his
own wicked and misguided sons. They rather indicate the
bona fide student of spiritual lore, and thus point to what
is, perhaps, an earlier view of DhrstarAshéra's character.

1 See Hall's Sddkhyasira, preface, pp. 14, 15. 5 P. 151, note 2.

3 Nilakansha himself, however, treats Dhrstarishfra's question latcr on as
showing that be had attained indifference to worldly concems. That question
docs not occar in Sahkara's text, Lut is given at p. 158 infra.

142 SANATSUGATIYA.

If we look next to the general style of this poem, we find
that it has none of that elaboration which marks what I
have called the age of Kavyas and Nafakas. The remarks
on this topic in the Introduction to the Gita apply pretty
accurately to this work also. We observe here the same
paucity of long-drawn compounds, the same absence of
merely ornamental adjectives, the same absence of figures
and tropes?; in one word, the same directness and simplicity
of style. Furthermore, there is a somewhat greater want
of finish about the syntax of our poem than there is even
in the Gita. Such constructions as we find inter alia at
chapter II, stanza 2, or 25, or at chapter III, stanza 14, or
chapter IV, stanza 12, or in the early verses of the last
chapter, indicate a period in the history of the language,
when probably the regulations of syntax were not quite
thoroughly established in practice.

If we turn to the metre of the poem, an analogous phe-
nomenon strikes us there. Similar irregularities in the
collocation of long and short syllables, similar superfluities
and deficiencies of syllables, meet us in the Sanatsugatiya
and the Bhagavadgita. And in the former work, as in the
latter, the irregularities are less observable in the Anush¢ubh?
than in the other metres used. Probably the explanation,
apart from the great elasticity of that metre, is that the
Anushfubh had been more used, and had in consequence
become comparatively more settled in its scheme even in
practical composition.

Looking now more particularly to the language of the
work before us, we find one word to be of most frequent
occurrence, namely, the word vai, which we have rendered
‘verily.’ It is not a common word in the later literature,
while in the Upanishad literature we meet with great
frequency, not merely vai, but the words, which I think are
cognate with it, va and vava. The former word, indeed,

1 The five similes which occur, and which are nearly all that occur, in the
poem, are the very primitive ones—of the hunter, of water on grass, the tiger of
straw, death eating men like a tiger, dogs eating what is vomited, a branch
of a tree and the moon, and birds and their nests.

* Cf. as to this the Nrrsimha Tapint, p. 105.

INTRODUCTION. 143

appears to me to stand in some passages of the Upanishads
for vai by euphonic alterations. Thus in the passage tvam
νὰ aham asmi bhagavo devate, aham vai tvam asi, it is
difficult not to suppose that the va of the first part of the
sentence is the same word as the vai of the second part,
only altered according to the rules of Sandhi in Sanskrit.

A second point of similarity between the language of the
Upanishads and that of the Sanatsugatfya is to be found in
the phrase, ‘ He who knows this becomes immortal.’ This
sentence, or one of like signification, is, as is well known,
of common occurrence in the Upanishads and in the Brah-
mamas. In the Bhagavadgitd, the verses towards the end,
which come after Krishza’s summing-up of his instruction,
seem to be of a somewhat analogous, though in some respects
different, nature. And in the Purazas we meet sometimes
with elaborate passages extolling the merits of a particular
rite, or a particular pilgrimage, and so forth. This form of
the Phalasruti, as it is called, appears to have been developed
in process of time from the minute germ existing in the
Brahmaszas and the Upanishads. In the Sanatsugatiya,
however, we are almost at the beginning of those develop-
ments ; indeed, the form before us is identically the same
as that which we see in the works where it is first met with.
It is a short sentence, which, though complete in itself, still
appears merely at the end of another passage, and almost
as a part of such other passage.

There is one other point of a kindred nature which it may
be well to notice here. As in the Gita, so in the Sanatsu-
gatlya, we meet with a considerable number of words used
in senses not familiar in the later literature. They are
collected in the Index of Sanskrit words in this volume ;
but a few remarks on some of them will not, it is thought,
be entirely out of place here. The word m4rga'—in the
sense of ‘worldly life’—is rather remarkable. Sankara
renders it by ‘the path of sams4ra’ or worldly life. And
he quotes as a parallel the passage from the K/andogya-

41 give no references bere, as they can be found in the Index of Sanskrit
words at the end of this volume.

144 SANATSUGATIYA.

upanishad which speaks of returning to the ‘path.’ There,
however, Sankara explains it to mean the ‘path by which
the self returns to worldly life,’ namely, from space to the
wind and so forth into vegetables, and food, ultimately
appearing as a foetus. Another remarkable word is ‘ varga.’
which occurs twice in the Sanatsugatiya. Sankara and
Nilakan¢ha differ in their explanations of it, and Nilakantha
indeed gives two different meanings to the word in the two
passages where it occurs. We may also refer here specially to
utsa, rétvig, and matva. In Boehtlingk and Roth’s Lexicon
the only passages cited under ‘ utsa’ are from Vedic works,
except two respectively from Susruta and the Dasakumara-
karita. One passage, however, there cited, viz. Vishzo# pade
parame madhva utsa4, is plainly the original of the passage
we are now considering. As to ritvig in the sense it bears
here, we see, I think, what was the earlier signification of
that word before it settled down into the somewhat technical
meaning in which it is now familiar. And matva in the
sense of ‘ meditating upon’ is to be found in the Upanishads,
but not, I think, in any work of the classical literature.
These words, therefore, seem to indicate that the Sanatsu-
gatiya was composed at a stage in the development of the
Sanskrit language which is a good deal earlier than the
stage which we see completely reached in the classical
literature.

Coming now to the matter of the Sanatsugatiya, it appears
to me, that we there see indications pointing in a general
way to the same conclusion as that which we have here
arrived at. There is, in the first place, a looseness and want
of rigid system in the mode of handling the subject, similar
to that which we have already observed upon as charac-
terising the Bhagavadgitaé. There is no obvious bond of
connexion joining together the various subjects discussed,
nor are those subjects themselves treated after any very
scientific or rigorous method. Again, if the fourth chapter
is a genuine part of the Sanatsugatiya, we have an claborate
repetition in one part, of what has been said in another
part of the work, with only a few variations in words, and

INTRODUCTION. 145
perhaps fewer still in signification. As, however, I am not
at present prepared to stand finally by the genuineness
of that chapter, I do not consider it desirable to further
labour this argument than to point out, that similar repeti-
tions, on a smaller scale, perhaps, are not uncommon in
our older literature '.

Coming now to the manner in which the Vedas are
spoken of in the work before us, there are, we find, one
or two noteworthy circumstances proper to be considered
here. In the first place, we have the reference to the four
Vedas together with Akhy4nas as the fifth Veda. This is
in conformity with the old tradition recorded in the various
works to which we have referred in our note on the passage.
The mention of the Atharva-veda, which is implied in this
passage, and expressly contained in another, might be re-
garded as some mark of a modern age. But without dwell-
ing upon the fact, that the Atharva-veda, though probably
modern as compared with the other Vedas, is still old
enough to date some centuries before the Christian era ἢ,
it must suffice to draw attention here to the fact that the
K hkandogya-upanishad mentions that Veda, and it is not
here argued that the Sanatsugdtiya is older than the A 44n-
dogya-upanishad. We have next to consider the reference
to the Saman hymns as ‘vimala,’ or pure. The point
involved in this reference has been already sufficiently
discussed in the Introduction to the Gita?; and it is not
necessary here to say more than that, of the two classes
of works we have there made, the Sanatsugatiya appears
from the passage under discussion to rank itself with the
class which is prior in date.

The estimate of the value of the Vedas which is implied
in the Sanatsugatiya appears to coincide very nearly with
that which we have shown to be the estimate implied in the
Bhagavadgita. The Vedas are not here cast aside as useless
any more than they are in the Bhagavadgita. For, [ do
not think the word Anrikas which occurs in one passage
of the work can be regarded really as referring to those

1 See p. 181, note 1 infra. δ, 19 supra. * Pp. 19, 20,

(: L

146 SANATSUGATIYA.

who entirely reject the Vedic revelation. But without going
as far as that, the SanatsugAtiya seems certainly to join the
Bhagavadgita in its protest against those men of extreme
views, who could see nothing beyond the rites and ceremonies
taught in the Vedas. A study of the Vedas is, indeed,
insisted on in sundry passages of the Sanatsugatiya. But
it is equally maintained, that the performance of the cere-
monies laid down in the Vedas is not the true means of
final emancipation. It is maintained, that action done with
any desire is a cause of bondage to worldly life; that the
gods themselves are ordinary creatures who have reached
a certain high position owing to the practice of the duties
of Brahmaéarins, but that they are not only not superior
to, but are really under the control of, the man who has
acquired the true knowledge of the universal self. On all
these points, we have opinions expressed in the Sanatsu-
gatiya, which conclusively establish an identity of doctrine
as between the Upanishads and the Bhagavadgit4' on the
one hand, and the Sanatsugatiya on the other. Lastly, we
have an explicit statement, that the mere study of Vedic
texts avails nothing, and that sin is not to be got rid of by
one who merely ‘studies the Αἱ and the Yagus texts, and
the Sama-veda.’ It is not necessary to repeat here the
chronological deductions which may be based upon this
relation between the Sanatsugdtiya and the Vedas. We
have already argued in the Introduction to the Bhagavad-
gité, that such a relation points to a period of Indian
religious history prior to the great movement of Gautama
Buddha *.

There is, however, this difference, perhaps, to be noted
between the Git4 and the Sanatsugdtiya—namely, that the
latter work seems to afford more certain indications of the
recognition, at the date of its composition, of a G#anakanda
as distinguished from a Karmakinzda in the Vedas, than,
we have seen, are contained in the Bhagavadgita*. The
passage, for instance, which speaks of the A/andas as

* Cf. p. 16 supra. 3 Cf. pp. 25. 26, * P.17.

INTRODUCTION. 147

referring ‘of themselves’ to the Brahman, and the passage
which refers to an understanding of the Brahman by means
of the Vedas, according to the principle of the moon and
the branch—these seem rather to point to a portion of the
Vedas which was regarded as giving instruction in true
knowledge, as distinguished from merely laying down
various sacrifices and ceremonials for special purposes. In
fact, in one passage we have the germ of the whole VedAntic
theory as afterwards settled. For there we are told, that
sacrifices and penances are laid down as the preliminary
steps towards the acquisition of true knowledge. By those
sacrifices one is purified of one’s sins, and then acquires
a knowledge of the supreme self as described in the Vedas—
which, I apprehend, must mean the Upanishads. .

There is but one other point on which we need say
anything further. And that is connected with the definition
of a Brahmama. That definition appears to me, to point
to an earlier stage in religious progress than is indicated
in Apastamba and Manu. The true Brahmava is he who
is attached to the Brahman. Perhaps, this marks some
little advance beyond the more general doctrine of the
Gita, but it is still very far short of the petrified doctrine,
if I may so call it, of the later law-givers. The Brahmana
has not yet degenerated into the mere receiver of fees and
presents, but is still in possession of the truth.

We thus see, that the external and internal evidence
bearing upon the question of the position of the Sanatsu-
gatiya in Sanskrit literature, seems to point to nearly the
same period and place for it as for the Bhagavadgit4. It
is plain enough, that the evidence under both heads is
extremely scanty and meagre. But such as it is, it appears
to us to justify a provisional conclusion, that the Sanatsu-
gatiya dates from a period prior to the rise of Buddhism,
and forms part of that same movement in the religious
history of ancient India of which the Git& is another
embodiment. More than this, we are not at present in
a position to assert. To this extent, the evidence cnables
us, I think, to go. And we accordingly hold, that unless

L2

148 SANATSUGATIYA.

other and further evidence requires a reversal of this judg-
ment, the Sanatsugatiya may be treated as a work nearly
contemporary with the Bhagavadgita, and occupying gene-
rally the same point of view.

One word, finally, about the translation. As stated
already, the text adopted is that which appears to have
been before Sankardsarya. And the translation follows
mainly his interpretations in his commentary. Sometimes
we have followed Nilakaz¢ka, whose commentary has been
consulted as well as a very incorrect copy of agother com-
mentary by one Sarvag#ia Narayana, contained in the MS.
from Puvza lent me by Professor Bhaadarkar. In some
places even the commentators have failed to clear up
obscurities, and there we have given the best translation we
could suggest, indicating the difficulties. There has been
an endeavour made here, as in the case of the Bhagavadgita,
to keep the translation as close and faithful to the text as
the exigencies of the English language permitted. The
exegetical notes are mostly taken from the commentaries,
even where the name of the commentator is not specified ;
while the references to parallel passages have been collected,
mostly by myself, in the same way as in the case of the
Bhagavadgita.

SANATSUGATIYA.

Cuapter I.

Dhritarashéra said :

If, O Vidura! there is anything not (yet) said by
you in (your) discourse, then do impart it to me
who wish to hear, for you have spoken marvellous
(things).

Vidura said :

O Dhritarashéra! the ancient youth Sanatsugata,
(otherwise called) Sanatana', who declared that death
exists not—he, O descendant of Bharata! the best
of all talented men, will explain all the doubts of
your mind, both those (which are) secret *, and those
openly declared.

Dhritarashéra said :

What, do you not yourself know more about this
(subject), that Sandtana should explain (it) to me ?
Explain (it) yourself, O Vidura! if there is any
remnant of intelligence (left) in you.

* So Nilakantha. Sankara says Sanatsugdta is Sanatkuméra,
and the component parts of the name he paraphrases by ‘born
from Brahman.’ For Sandtana, see Brihaddranyaka, p. 506, and
note 1, p. 141 supra.

* Le. relating to subjects which may be freely discussed by all,
and those which may not. Nilakans/ha adopts a different reading,
which he interprets to mean ‘doctrines exoteric and esoteric,’
e.g. self-resiraint, &c., and the acquisition of mystic power, &c.,
respectively. The expression ‘doubts of the mind’ occurs, how-
ever, further on.

150 SANATSUGATIYA.

Vidura said:

I am born of a Sidra womb, and do not like to say
more than what (I have said). But the intelligence
of that youth, I believe to be eternal’. He who
has come of a Brahmaza womb, even though he
may proclaim a great mystery, does not thereby
become liable to the censure of the gods. There-
fore do I say this to you.

Dhritarash/éra said :

Do you, O Vidura! speak to the ancient San4-
tana for me, so that there may be a meeting even
here, between (myself in) this body (and him).

Vaisampayana ἦ said :

(Then) Vidura meditated on that sage whose
vows are laudable*. And he, too, O descendant
of Bharata! knowing of such meditation, made his
appearance. And he‘, too, received him with the
ceremonies prescribed in the ordinances. After he
had been comfortably seated, and had taken rest,
Vidura then spoke to him: ‘ Venerable sir! there is
some doubt in Dhritardshéra’s mind, which cannot

1 Le. I suppose, never-failing, and such as can deal with all
sorts of topics. Sanatkumara, it need scarcely be stated, is the
teacher of Narada in the famous dialogue in the KAandogyopa-
nishad, p. 473.

* Vaisamp4yana is the narrator of the grand story of which
pieces like the present form parts.

* The reading is sometimes different, so as to mean ‘of rigid
vows,’ as at Git4, p. 61 supra.

4“ The pronouns here are too numerous. Does ‘he’ here refer
to Dhritarash/ra? Vidura seems more likely, though the express
mention of him in the next sentence might be treated as pointing
the other way.

CHAPTER II, 2. 151

be explained by me. Do you be pleased to explain
(it) tohim. Hearing it (explained), this lord of men
may cross beyond all misery, so that gain and loss},
(what is) agreeable and (what is) odious, old age and
death, fear and vindictiveness, hunger and thirst,
frenzy and worldly greatness, disgust and also lazi-
ness, desire and wrath, ruin and prosperity, may not
trouble him.’

Cuapter II.
Vaisampayana said :

Then the talented king, DhvztarAsh/ra, bowed 3 to
those words uttered by Vidura, and, in a secluded
place *, interrogated Sanatsugdta regarding the
highest knowledge‘, wishing to become (a) high-
souled (man) δ.

Dhrttarash/éra said :

O Sanatsugata! which of the two is correct, your
teaching *, about which I have heard, that death
exists not, or that’ the gods and demons practised

* Comp. Git4 passim ; disgust, scil. that resulting from a general
dissatisfaction with everything. As to ‘ruin and prosperity,’ Nila-
kantha adds, ‘and their causes, sin and merit.’

5. Literally ‘respected.’ Nflakansha says it means ‘rejoiced over,’
for Dhbritarash/ra thought, that in spite of his treachery he was
safe, as death was taught by Sanatsug4ta to have no existence.

* Le. free from the presence of ignorant and vulgar people.
Cf. Gita, p. 68 supra.

* Le. knowledge concerning the supreme Self.

* Sankara’s construction seems different, but is not quite clear.
He says, ‘ wishing to become—Brahman—the meaning is wishing
to acquire the self Jost through ignorance.’

* Le. imparted to your pupils, Sankara adds; ‘heard,’ scil. from
Vidura.

* The construction is imperfect, but the sense is clear. Is your

152 SANATSUGATIYA.

the life of Brahmaé4rins!, for freedom from

death ?
Sanatsugata said :

Some (say), that freedom frem death (results) from
action?; and others that death exists not. Hear me
explain (this), O king! have no misgiving about it *.
Both truths, O Kshatriya! have been current from
the beginning‘, The wise maintain what (is called)
delusion (to be) death. [δ verily call heedlessness
death, and likewise I call freedom from heedlessness
immortality. Through heedlessness, verily, were
the demons* vanquished; and through freedom

view correct, or the view involved in the practice of gods and
demons?

1 See Git4, p. 69 supra; Ka/hopanishad, p. 102; Prasna, p. 162.
As to the gods being afraid of death, see AAAndogya, p. 50; and
Nrisimha T4pinf, p. 32; and as to gods and demons practising
the life of Brahmaédrins, see KAandogya, p. 571; and cf. Brihad-
franyaka, p. 964.

* Le. action prescribed in the Vedas.

* I.e. as to how I shall be able to reconcile the seeming
contradiction between the ‘two truths.’

* T.e. of creation.

* Sanatsugata says he differs from ‘ the wise ;’ delusion=thinking
the not-self to be the self; heedlessness=falling off from one’s
natural condition as the Brahman—which is the cause of delusion
(Sankara). See p.153 infra; Kasha, p.152; and Taittiriya-upanishad,
p. 80.

* Sankara suggests that demons might mean creatures attached
to worldly objects; and gods those who are pleased in their own
self; and he cites a stanza in support of this suggestion. The
allusion, however, seems to be plainly to the story at AAandogya,
Ρ. 571 seq., where the idea and expression of ‘ being vanquished’
also occurs (p. 583). That word Sankara interprets in connexion
with his suggested interpretation to mean ‘are born in lower
species.” See XAandogya, p. 585, and Maitrt, p. a11, about asuras
or demons. It is interesting to note that in the Introduction to the
Mah4bhishya, there is an allusion to a story of the ‘demons’ being
‘ vanquished ’ in consequence of their grammatical blunders.

CHAPTER II, 9. : 153

from heedlessness the gods attained to the Brah-
man. Death, verily, does not devour living crea-
tures like a tiger; for, indeed, his form is not to be
perceived. Some! say that death is different from
this, (named) Yama, who dwells in the self*; the
(practice of the) life of Brahmaéérins (being) immor-
tality. That god governs his kingdom in the world
of the Pitrzs, (being) good to the good, and not good
to (those who are) not good. That death, (or) heed-
lessness, develops in men as desire, and afterwards
as wrath, and in the shape of delusion®. And then
travelling in devious paths‘ through egoism, one
does not attain to union ° with the self. Those who
are deluded by it*, and who remain under its in-
fluence, depart from this (world), and there again
fall down’. Then the deities* gather around
them. And then he undergoes death after death *.
Being attached to the fruit of action, on action pre-
senting itse itself, they follow after it '°, and do not cross

* Those deluded by worldly objects; ‘this’ means ‘heedlessnesa.’

* Sankara cites a stanza from Manu, which says that king
Yama Vaivasvata dwells in the heart of every one. Cf. Aitareya-
upanishad, p.187. The following clause he understands to contain
two epithets of Yama, meaning ‘immortal, and intent on the Brah-
man.’ I follow Nftlakan/ha, but not very confidently.

* Cf. Gttd, p. 51. Here we have the developments, the varying
forms, of death or heedlessness.

* Le. paths contrary to Srutis and Smritis.

* Concentration of mind on the self or Brahman.

* Le. the egoism spoken of before.

7 L.e. to this mortal world. Cf. Gita, p. 84, and Brihadfrasyaka,
pp. 865, 856. There = from the next world. Sankara says,
‘having lived there.’

* Le. the senses. Cf Οἷϊᾶ, p. 123, and inter alia Lsopanishad,
Ρ. το.

* Cf. Katha, p. 129, and Brthad4rasyaka, p. 889.

* Le. the fruit. Cf. Kaséa, p. 155, and Mundaka, p. 317.

154 SANATSUGATIYA,

beyond death. And the embodied (self), in conse-
quence of not understanding union! with the real
entity, proceeds on all hands * with attachment to
enjoyments. That , verily, is the great source of
delusion to the senses ; for by contact * with unreal
entities, his migrations® are (rendered) inevitable ;
because having his inner self contaminated by
contact with unreal entities, he devotes himself to
objects of sense on all sides, pondering on them
(only). (That) pondering, verily, first ruins ® him;
and soon afterwards desire and wrath, after at-
tacking him. These’ lead children to death. But
sensible men cross beyond death by their good
sense. He who pondering (on the self) destroys®
(the) fugitive (objects of sense), not even thinking
of them through contempt (for them), and who
being possessed of knowledge destroys desires in
this way, becomes, as it were, the death of death
(itself), and swallows (it) up®. The being who

' Te. its identity with the Brahman.

2 Te. in various forms of life, Nflakantha.

* The going about in search of enjoyments.

“ The contact leads to pondering on them, and that to desire, &c.,
as described further on.

® Through various lives. Birth and death are certain for him.

* Ie. causes oblivion of his real nature, Sankara. Cf. the
whole train of cause and effect at Gftd, p. 50 supra.

7 T.e. the pondering, desire, wrath, ἄς. As to ‘children,’ cf.
Kasha, pp. 96 and 123, where b4la is contrasted with dhira, as
here. The ‘good sense’ is of help in withstanding the temptations
of worldly objects.

* Destroys=abandons; pondering, just before this, is rendered by
Sankara to mean ‘thinking of the objects as transient, impure,’ &c.

® Sankara cites on this a stanza of unknown authorship, which
says, ‘The learned and clever man who knows the self, and by
discrimination destroys all objects of sense, is said to be the death
of death.’ See too p. 178 infra.

CHAPTER II, 17. 155

pursues desires, is destroyed (in pursuing) after
the desires’. But casting away desires, a being
gets rid of all taint* whatever. This body, void of
enlightenment ?, seems (to be) a hell for (all) beings.
Those who are avaricious run about‘, going head-
long to a ditch. A man, O Kshatriya! who con-
temns everything εἶξε δ learns nothing. To him
(the body is) like a tiger made of straw®. And this
internal self (joined to) delusion and fear™ in conse-
quence of wrath and avarice, within your body,—
that verily is death *. Understanding death * to be
thus produced, and adhering to knowledge, one is
not afraid of death '° in this (world). In his province
death is destroyed, as a mortal (is destroyed) on
arriving in the province of death. δ

Dhrvtarash/ra said :
The good, eternal, and most holy worlds", which

" On this Nilakanéka quotes these lines, ‘The antelope, elephant,
butterfly, bee, and fish—these five are destroyed by the five,’
i.e. the five objects of sense, sound, ἄς. See Santi Parvan (Moksha
Dharma), chap. 174, st. 45- :

* Ie. misery, Nilakan/ha; merit or sin, Sankara.

® Le. void of discrimination between the real and unreal, Nfla-
kanthka; result of ignorance, Sankara. ‘A hell, as being full of
filth,’ says Sankara, ‘such as phlegm, blood, excretions.’ Cf. Maitrf,
p. 48.

‘ As blind men groping about fall into a ditch, so do these,
Sankara.

* Le. other than the sensuous objects he loves; ‘learns nothing’
about the supreme Self which he disregards.

5 Useless for any good purpose.

7 Cf. Taittirtya-upanishad, p. 102.

* As being ruinous to oneself. Sahkara compares Giti, p. 68.
Cf. also Taittirtya-upanishad, p. 103, and see Brshad4ramyaka, p. 61.

® Le. heedlessness and its developments as stated.

* Sankara cites on this Taittirtya-upanishad, p. 78.

" Such as Satyaloka, ἄς.

156 SANATSUGATIYA.

are mentioned (as attainable) by the twice-born by
means of worship?, those, say the Vedas, are the
highest aim*. How is it, then, that one who under-
stands this does not resort to action ?

Sanatsugata said :

(Thinking) so, an ignorant man does resort to
action. The Vedas likewise do lay down various
benefits * (for him). But that‘ (man) comes not
hither *. (Becoming) the supreme self*, he attains
the supreme, by the (right) path destroying the
wrong paths 1.

Dhritarashéra said :

Who ® is it that constrains this unborn primeval

(self), if it is (itself) all this severally *? And what

1 Gyotish/oma, Asvamedha, and other rites.

* As leading to final emancipation.

> T.e. objects for which various ceremonies (or ‘ actions’) should
be performed.

* Le. the man of knowledge.

* Le. into the sphere of action. Cf. Gita, p. 48.

* Knowing the supreme self is identical with becoming the
supreme self, Musdaka, p. 323.

7 Le. getting rid of the paths which keep one away from the
Brahman by means of contemplation of the Brahman, ἄς. _Nila-
kansha renders ‘right path’ to mean the Sushumaa passage by
which the soul proceeds to final emancipation, see AAdndogya,
p. 670; Kasha, p. 157.

* Sankara says: ‘ Having shown that true death is heedlessness,
and having shown that heedlessness in its forms of anger &c. is the
cause of all evil, and having also shown that death is destroyed by
true knowledge, and having shown further that heaven &c. are
really not man’s highest goal; the author has also implied the
unity of the supreme and individual self. On that arises a doubt.
which is stated in this passage.’

5 All this=all the developments of the Brahman, i.e. space,
wind, fire, water, earth, vegetation, food, living creatures; see
Taittittyopanishad, p. 68.

CHAPTER II, 21. 157

has it to do, or what is its unhappiness'? Tell me
all that accurately, O learned person !

Sanatsugata said :

There is great danger? in attributing distinctions
to it. The everlasting? (principles) exist by con-
nexion with the beginningless‘ (principle). So that
his greatness is not lost at 4115, and beings exist
by connexion with the beginningless‘ (principle).
That which is the real—the supreme Being *‘—is
eternal. He creates the universe by means of
changes’, for such is his power held to be; and
for such connexions of things the Vedas are
(authority) ὃ.

' What is the purpose of its existence, and what misery does it
undergo on entering the course of worldly life?

* <The danger,’ says Sankara, ‘is that of contravening Vedic
texts such as “I am the Brahman,” “ Thou art that,” ἃς. May it
not rather be that pointed out at Kashopanishad, p. 129, viz. never
attaining final emancipation? Cf. also Nrisissha Tapini, p. 223.

" The individual selfs, Sankara. * Nature or méy4.

® The appearance of degradation to an inferior state being delusive.

4 The original word implies the possession of aisvarya, dharma,
yasas, stt, vairagya, moksha. See Svetasvatara, p. 329 (where the list
is slightly different). For another definition, see Maitri, p. 6 (gloss).

7 See note 9, p. 156.

* Sankara says: ‘The question of Dhritaraishéra having suggested
a difference between two principles, one of which constrains, and the
other of which is constrained, the answer is—Such a difference ought
not to be alleged, as it involves “danger.” Then the question arises,
How is the difference, which does appear, to be explained? The reply
is, It is due to the beginningless principle—delusion or ignorance.
The next sentence shows that the universe as it appears is also a
result of delusion.’ Nilakanfha says expressly, changes= delusion.
He renders the original which we have translated by ‘ beginningless’
first, to mean ‘collection of objects of enjoyments.’ Sankara’s
explanation seems tautological as regards the words ‘connexion
with the beginningless,’ which occur twice in the above. Nila-

158 SANATSUGATIYA.

DhrrtarAsh/ra said:

Since some practise piety) in this world, and some
likewise practise impiety in this world; is the piety
destroyed by the sin, or else does the piety destroy
sin ἢ

Sanatsugata said :

Whichever? he adheres to, the man of under-
standing always destroys both by means of know-
ledge ; (that is) settled *. Likewise, in the other case ¢,
the embodied (self) obtains merit; and to such a
one sin (also) accrues; (that too is) settled*, De-
parting (from this world), he enjoys by his actions
both (kinds of) fruit, which are not enduring '—of
actions (which are) pure, and of (those which are)
sinful. The man of understanding casts aside sin
by piety in this (world), for know that his piety is
more powerful *. Those Brahmaaas, in whom there
is emulation? about (their) piety, as there is in
strong men about (their) strength, after departing
from this world, become glorious in heaven *. And

kantha’s is not quite clear. May the expression on the second
occasion mean, that the connexion by which beings are stated
before to exist has had no beginning—has existed from eternity?
The translation should then run thus: ‘And beings exist by a con-
nexion which had no beginning ;’ (see Sariraka Bhashya, p. 494.)
Connexions of things=creation of universe by his power.

1 E.g. Agnishfoma, &c., Sankara.

? T.e. impiety or piety, sin or merit.

* In Srutis and Smritis, which Sankara quotes. A’AAndogya, p.622;
Mundaka, p. 309; Brrhadaranyaka, p. 911. See, too, Maitri, p.131.

* Of the man devoid of knowledge.

* Cf. Gitd, p. 76, and Brthadiranyaka, p. 636.

* See p. 164, note g infra.

7 The feeling of one’s own superiority over others in piety.

* «In the shape of Nakshatras,’ says Sankara, which is not quite
intelligible. See AAandogya, p. 258, and Anugité infra, p. 240.

CHAPTER II, 31. 159

to those in whom there is no emulation about
(their) piety, that (piety) is a means of (acquiring)
knowledge *. Such Brahmazas released from this
(world), go to the heaven which is free from the
threefold source of pain*. People who understand
the Vedas call his conduct good. (But) people
closely connected ὃ, as well as strangers, do not pay
much regard to him. Wherever he may believe
food and drink for a Brahmama to exist in abun-
dance, like water on grass in the autumn, there
would he live and not be vexed‘. (To him) only
that person is good, and no other (as a companion),
who does nothing in excess, and who occasions
fear and injury to a taciturn man®. And his food is
acceptable to the good, who does not vex the self
of a taciturn man, and who does not destroy the
property of a Brahmana*. A Brahmasa should
hold, that living in the midst of kinsmen, his actions
should be always unknown’; and he should not

* According to the Vedantic theory, the acts of piety purify the inner
man, and are thus a stepping-stone to knowledge. See Introduction,
p.147 supra. Cf. Gita, p. 122; and Brthadaranyaka, p. 899.

* Le. physical, mental, and such as is caused by superhuman
agency. This is Sankara’s explanation. It is somewhat far-
fetched, but I can find none better. Cf. Gita, p. 49. And see also
Brihadiranyaka, p. 876, and the commentary of Sankara there with
Anandagiri’ 8 gloss.

* E-g. wife, children, &c.

* Ie. vexed as to how his livelihood is to be earned, ἄς.

δ Excess, e.g. too much obsequiousness towards a ‘taciturn
man, owing to his holiness, ἄς. Taciturn man = ascetic.
Injury = disrespect, ἄς, Perhaps the protest against worldliness
is here carried to an extreme. Sankara cites Manu as a parallel,
‘A Brahmana should be afraid of (worldly) respect as of poison.’

* E.g. the Kusa grass, deerskin, &c., mentioned at Gftd, p. 68.

* I.e. he should not parade his actions. Sankara compares Vasi-
shfha and aVedic text. See, too, the quotation at Taitt. Aran. p.go2.

160 SANATSUGATIYA.

think' (about them). What Brahmaza ought to
think of the inner self, which is void of symbols %,
immovable, pure, and free from all pairs of oppo-
sites, in this way? ? What sin is not committed by
that thief, who steals away his own self‘, who re-
gards his self as one thing, when it is a different
thing. The far-seeing Brahmaza, who knows the
Brahman, is not wearied δ, he receives nothing *; he
is honoured, free from trouble’, and wise, but acts
as if he was not wise®. As dogs eat what is
vomited, so do they, enjoying their own bravery’,
eat what is vomited, always with disaster (to them-
selves). Those twice-born persons, who are not

Cf. Gité, p. 103. Sankara suggests an alternative explanation
of this stanza, which will make it mean that one performing the
operations of the senses, should devote oneself nevertheless to the
unknown principle, and not consider the senses to be the self.

* T.e. beyond the reach of inference ; ‘subtle,’ says Sankara. Cf.
SvetAsvatara, p. 364; Brizhadaranyaka, p. 855; Maiti, p. 182; and
Katha, p. 149, where Sankara suggests a somewhat different
meaning. As to immovable, cf. fsa, p. 10, and Gita, p. 104. San-
kara renders it by ‘void of activity ;’ and pure he paraphrases by
‘free from ignorance and other taints.’

> It is difficult to say what ‘in this way’ refers to. Sankara
renders it by ‘as possessing qualities appertaining to the two kinds
of body.’ On Sankara’s suggested meaning of the stanza pre-
ceding (see note 1), it would refer to the confusion of the senses
with the self.

* Such a person is called a destroyer of his own self at Lsopani-
shad, p. 9.

* Le. by the troubles of worldly life.

* Cf. ‘ without belongings’ at Gita, p. 128.

7 Anger and other obstacles to concentration of mind.

* Te. unintelligent. The text of Vasish/Aa referred to in note 7,
p. 159, says he should act like an unintelligent man. Cf. also
Gaud.upida-kirikés, p. 443, and Sirfraka Bhishya, p. 1041.

® Ie. singing the praises of their own greatness and worth,
instead of keeping their ‘conduct unknown.’

CHAPTER II, 41. 161

first' in respect of human wealth, but who are first
in the Vedas’, are unconquerable, not to be shaken?;
they should be understood to be forms of the Brah-
man. Whosoever may in this (world) know all the
gods ‘—doers of favours—he is not equal to a Brah-
maza, (nor even) he® for whom he exerts himself.
The man who makes no efforts*, and is respected,
does not, being respected, think himself respected’,
nor does he become vexed in consequence of dis-
respect. One who is respected ® should think it to
be a natural operation of people, like their opening
or closing of the eyelids, that the learned respect
him in this world. One who is not respected should _
think, that the deluded people who do not under-
stand piety, and who are devoid of (knowledge of)
the world and the Sdstras, will never respect one
who is worthy of respect. Respect and taciturnity ",
verily, never dwell together; for this world is (the
field) for respect, the next for taciturnity, as is
understood '*. For worldly wealth dwells in the

* Highly esteemed for or strongly attached to, Sankara. Human
wealth=wife, offspring, property, ἄς. Cf. A#andogya, p. 319;
Bribad4ramyaka, p. 262.

5.1. 6. veracity and other duties taught by the Vedas.

* «They need fear nought,’ says Nilakas/ha.

* lle. may sacrifice to them, Sankara.

* Not even the deity to whom the sacrifice is offered is equal to one
who knows the Brahman. Cf. Taittirfya, p. 23, and Anugfid, p. 250.
* T.e. one who is ‘taciturn’ and does not parade his greatness.

7 He does not care for the respect shown him.

* Because he knows the Brahman.

® Le. restraint of all senses, not of speech only. For the con-
trast compare that between sreya and preya at Kasha, p. 92.

* Le. by all men of understanding. Sankara’s rendering is
diferent: ‘The next, which is known as Tad, is for taciturnity.’
He cites for this Git4, p. 120.

[8] M

162 SANATSUGATIYA.

sphere of respect?, and that, too, is an obstacle *.
While the Brahmic wealth*, O Kshatriya! is diff-
cult to be attained by any one devoid of knowledge.
The ways (to it) are stated by the good to be of
various descriptions, and difficult to reach—truth,
straightforwardness, modesty ὁ, restraint (of senses),
purity, knowledge, which are the six impediments
(in the way) of respect and delusion.

Cuapter [1]. ᾿
Dhrztardsh/ra said :

Who possesses this taciturnity δ, and which of the
two® is taciturnity ? Describe, O learned person!
the condition of taciturnity here. Does a learned
man reach taciturnity’ by taciturnity ? And how,
O sage! do they practise taciturnity in this world ?

* T.e. they both follow on devotion to worldly life.

? Te. in the way to final emancipation.

> The enjoyment of supreme felicity, Brahmananda (Sankara);
the greatness consisting of a knowledge of Rik, Yagus, Siman,
and the substance of their teaching, which is worthy of a Brahmasa
(Nilakansha). See, too, Anugfta, p. 232.

* Modesty= being ashamed of doing wrong; restraint (of senses)
=mental restraint ; and purity is both internal and external,—San-
kara; knowledge is, of course, knowledge of the Brahman.

® Ie. that spoken of in the last chapter.

* Viz. mere silence, or the contemplation of the self after re-
straining all the senses. In the Br*haddramyaka-upanishad, Sankara
(p. 605) renders the original word, mauna, to mean, ‘ The fruit of
the destruction of the consciousness of anything other than the self.’
And his commentator makes it clearer thus: ‘ The conviction in the
mind that one is the self—the supreme Brahman—and that there
is nothing else existing but oneself.’

7 T.e. the highest seat—the Brahman; for mind, sense, ἄς. are
all non-existent there. Cf. Kasha, p.151, and Maitri, p. 161.

CHAPTER ΠῚ, 4. 163

Sanatsugata said :

Since the Vedas, together with the mind ', fail to
attain to him, hence (is he) taciturnity *—he about
whom the words of the Vedas were uttered 3, and
who, O king! shines forth as consubstantial* with

them.
DhmtarAshéra said:

Does * the twice-born person who studies the Aié
and the Yagus texts, and the S4ma-veda, committing
sinful. (acts), become tainted, or does he not become
tainted ?

Sanatsugita said :

Not the S4man texts, nor yet the Aré texts, nor
the Yagus texts * save him, O acute sir! from sinful

* Cf. Kenopanishad, p. 39; Kasha, p.152; Taittirtya, p. 119.

* ‘Taciturnity is his name,’ says Nilakan/ha.

* Or, says Sankara, ‘who is the author of the Vedas.’

* Le. ‘with the Vedas,’ says Nilakan/ka, Om, the quintessence of
the Vedas, being a name of the Brahman (as to which cf. Gitd, p. 79,
and Maitrf, p. 84). Sankara takes the whole expression to mean
gyotirmaya, consisting of light. Nflakas¢ha says this stanza answers
the five following questions put in the stanza preceding, viz. of what
use is taciturnity? which of the two is taciturnity? &c., as above.
The first four questions are answered by the first two lines of this
stanza—the substance of the answer being, that the use of taci-
turnity is to attain the seat which is not to be grasped even by the
mind, that taciturnity includes both restraint of mind and of the
external senses. By means of such restraint, the external and
internal worlds cease to be perceived as existing, and the highest
goal is attained.

5 This question arises naturally enough on Nflakassha’s inter-
pretation of the preceding stanza, the meaning of which is in
substance that the Vedas cannot grasp the Brahman fully, but they
are of use towards a rudimentary comprehension of it, as is said
further on, see p. 172 infra.

* Cf. Svetisvatara-upanishad, p. 339; see, too, Nrisimha T4pinf,
pp. 81-98.

M2

164 SANATSUGATIYA.

action. I donottell youan untruth. The A4andas
do not save a sinful deceitful! man who behaves
deceitfully *, At the time of the termination (of his
life), the Aandas abandon ὃ him, as birds who have
got wings (abandon their) nest.

DhetarAsh/¢ra said :

If, O acute sir! the Vedas are not able to save
one who understands the Vedas, then whence is this
eternal talk‘ of the Brahmasas ἢ

Sanatsugata said :

O you of great glory! this universe becomes
manifest through his special forms—names* and
the rest. The Vedas proclaim (his form) after
describing (it) well*, and (they? also) state his
difference from the universe. For that® are this
penance and sacrifice prescribed. By these a
learned man acquires merit, and afterwards de-
stroying sin by merit ®, he has his self illuminated by
knowledge. By knowledge the learned man attains

* Te. one who parades his piety.

* Le. hypocritically.

* 1.6. do not rise to his memory—Nilakanéha, citing Gfti,
p. 78 supra.

4 Scil. about the veneration due to one who has studied the
Vedas—Nilakanf/ha, citing one or two passages in point.

δ The universe consists of ‘names and forms,’ the reality being
the Brahman only. Cf. AAandogya, p. 407 seq.

* Sankara refers to Taittiriya-upanishad, p. 68; A/4ndogya,
Pp. 596 seq. ἄς.

* Sankara takes this to mean ‘sages,’ who, according to him,
state the difference. He quotes Parasara for this.

* Ie. the Brahman, that is to say, for attaining to it. Penance=
Aandrayana and other observances; sacrifice=gyotishfoma, ἄς.

5 Cf. p. 158 supra, and Taittiriya-Aranyaka, p. 888.

CHAPTER ΠῚ, 12. 165

the self'. But, on the other hand, one who wishes
for the fruit—heaven *—takes with him ? all that he
has done in this (world), enjoys it in the next, and
then returns to the path‘ (of this world). Penance
is performed in this world; the fruit is enjoyed
elsewhere. But the penance of Brahmanas is fur-
ther developed’; that of others remains only as
much (as when first performed).

DhritarAsh/ra said:

How does the pure penance become developed
and well developed*? O Sanatsugata! tell (me)
how I should understand that, O Lord!

Sanatsugata said :
This penance, free from sin’, is called pure*; and
this pure penance becomes developed and well de-
veloped, not otherwise*®. All this'?, O Kshatriya!

' Cf. Svetdsvatara, p. 327; Musdaka, p. 323.

* So Sankara. Nilakan/ha takes the original word to mean
‘the group of the senses,’ and the whole phrase to mean ‘enjoy-
ments of sense.’ Nilaka/ha is supported by a passage further on,
Ρ- 167. But as to ‘those who wish for heaven,’ cf. Gita, pp. 48-84.

5.1.6. in the form of merit, &c.

“ Cf. Gftd, p. 84.

*Cf. Khandogya, p. 23. Brahmawas=those that know the
Brahman. See p. 171 infra.

41 am not quite sure about the meaning of the original here.
Riddha, which I have rendered ‘ developed,’ Nflakan/ha understands
to mean ‘what is performed merely for show.’ What has been
tendered ‘well developed’ in the text, Nflakan/ha takes to mean
‘performed from some desire,’ &c.

7 Anger, desire, &c.

* The original is kevala. Nflakanéha says it is so called as
being a means of kaivalya, ‘ final emancipation.’

51,6. not that which is not free from sin, which latter is not
developed at all.

* All objects of enjoyment, Nilakaysha.

166 SANATSUGATIYA.

has for its root that penance about which you
question me. By penance’, those conversant with
the Vedas attained immortality, after departing
from this world.

Dhrvtarashéra said:

I have heard about penance free from sin, O
Sanatsugéta! Tell me what is the sin (connected)
with penance, so that I may understand the eternal
mystery .
Sanatsugata said:

The twelve beginning with wrath, and likewise
the seven cruelties, are the defects (connected) with
it; and there are (stated) in the Sdstras twelve
merits (connected) with it, beginning with know-
ledge, which are known to the twice-born, and may
be developed. Wrath, desire’, avarice, delusion‘,
craving®, mercilessness, censoriousness, vanity, grief®,
attachment’, envy*, reviling others—these twelve
should always be avoided by a man of high quali-

1 Cf. Brthadiranyaka, p. 899. Tapas is variously rendered. See
inter alia, Prasna, pp. 162-170; Svet4svatara, p. 307 ; Mundaka, pp.
270-280, 311-314; Khaindogya, p.136; Anugit4, pp. 247, 339.

* T.e. Brahma-vidya, or science of the Brahman, Nilakasnfha ;
the Brahman itself, Sankara.

5.1.6. lust.

* Want of discrimination between right and wrong.

ὁ Desire to taste worldly objects.

* For the loss of anything desired.

T Desire to enjoy worldly objects. The difference between this
and craving, according to Sankara, appears to be between merely
tasting and continual enjoyment. According to Nilakansha, the
former is a desire which is never contented; the latter is merely
a general liking.

* Impatience of other people's prosperity ; censoriousness being
the pointing out of flaws in other people’s merits; and reviling
being an ignoring of the merits and merely abusing.

CHAPTER III, 19. 167

fications'. These, O king of kings! attend each
and every man, wishing to find some opening’,
as a hunter (watches) animals. [Boastful, lustful,
haughty, irascible, unsteady*, one who does not
protect (those dependent‘ on him), these six sinful
acts are performed by sinful men who are not afraid
(even) in the midst of great danger®.] One whose
thoughts are (all) about enjoyments, who prospers
by injuring (others), who repents of generosity, who
is miserly, who is devoid of the power® (of know-
ledge), who esteems the group’ (of the senses),
who hates his wife *—these seven, different (from
those previously mentioned), are the seven forms
of cruelty. Knowledge, truth, self-restraint, sacred
learning, freedom from animosity (towards living
beings), modesty ", endurance’, freedom from cen-
soriousness, sacrifice, gift, courage '', quiescence '*,—
these are the twelve great observances 15 of a Brah-
maza. Whoever is not devoid of these twelve
can govern this whole world, and those who are

1 Scil. for attaining to the Brahman.

3 Some weak point by which they may attack a man.

* Fickle in friendship, &c.

* Such as a wife, &c.

* Connected with this or the next world, Nilakan/ha. This and
a stanza further on I place witbin brackets, as it is not quite certain
whether Sankara’s copy had them, though they are now in some
of our copies of the text with his commentary. See Introduction.

* Cf. Mundaka, p. 319; KAandogya, p. 494.

* See note 2, at page 165.

* The wife having no other protector.

ἢ See note 4, at page 162.

‘© Of pairs of opposites, such as heat and cold, ἄς.

" Restraint of senses in presence of their objects.

* Cf. GitA, pp. 69, 70.

% Which are serviceable in attaining the highest goal.

168 SANATSUGATIYA.

possessed of three, two, or even one (of these) be-
come, in (due) course, distinguished (for knowledge)
and identified with the Brahman’. ([Self-restraint,
abandonment 3, and freedom from heedlessness—on
these depends immortality. And the talented Brah-
mazas say that truth is chief over them.] Self-
restraint has eighteen defects; if (any one of them
is) committed, it is an obstacle (to self-restraint).
They are thus stated. Untruthfulness, backbiting,
thirst’, antipathy (to all beings), darkness‘, repin-
ing >, hatred* of people, haughtiness, quarrelsome-
ness, injuring living creatures, reviling others, gar-
rulity, vexation’, want of endurance®, want of
courage ", imperfection 19, sinful conduct, and slaugh-
ter. That is called self-restraint by the good, which
is free from these defects. Frenzy has eighteen
defects"; and abandonment is of six kinds. The
contraries of those which have been laid down" are
stated to be the defects of frenzy. Abandonment
of six kinds is excellent. Of those six, the third
is hard to achieve. With it one certainly crosses

Ὁ The original is the word ‘taciturnity’ as at p. 162 supra.

* Offering one’s acts to God (Nilakantha), as to which ef. Gitd,
p.64. See also p. 182 infra for this stanza.

5 le. for objects of sense. * Ignorance.

5 Discontent even when one obtains much.

* This is active; antipathy is passive only.

7 Of oneself, by brooding on evil. Cf. Taittiriya, p. 11g. One
copy of Sankara’s commentary says this means ‘thinking ill of
others without cause.’

* Of pairs of opposites.

* Restraint of senses in presence of their objects.

© Le. of piety, knowledge, and indifference to worldly objects.

" Le. qualities which destroy it.

® Scil. as defects of self-restraint, viz. un:ruthfulness, ἄς.

CHAPTER ΠῚ, 27. 169

beyond all misery without distinction’, That being
achieved, (everything) is accomplished*. The (first
is the) giving away of sons and wealth to a de-
serving man who asks (for them); the second is
gifts at Vedic ceremonies, and gifts at ceremonies
laid down in the Smvtis*. The abandonment of
desires, O king of kings! by means of indifference
(to worldly objects) is laid down as the third‘.
With these one should become free from heed-
lessness. That freedom from heedlessness, too, has
eight characteristics, and is (a) great (merit). Truth-
fulness, concentration, absorbed contemplation, re-
flexion §, and also indifference (to worldly objects),
not stealing δ, living the life of a Brahmaéarin, and

1 Scil. any distinction as to physical, mental, or that which is
caused by superhuman agency.

* Literally, ‘all is conquered.’ Everything that needs to be
done is done. Cf. Ka/hopanishad, p. 155; Musdaka, p. 317.

5 Another interpretation of ish/ipOrta is ‘offerings to gods, and
offerings to the manes;’ a third ‘sacrifices, &c., and works of
charity, such as digging tanks and wells ;’ for a fourth, see Sankara
on Mumdaka, p. 291.

4 Each of the three classes mentioned contains two sub-classes,
and so the six are made up. It is not quite easy to see the two
Ἦν ads under the third class; but perhaps indifference, and the
consequent abandonment of desire, may be the two intended. To
indicate that, I have adopted the construction which takes the
words ‘by means of indifference’ with abandonment, instead of
with ‘ gifts at Vedic ceremonies,’ ἄς. Sankara seems to understand
‘giving away of wealth’ with the words‘ by means of indifference,’
and thus to constitute the second head under the third class. But
he is not quite clear.

* Concentration=fixing the mind continuously on some object,
such as the being in the sun, &c.; contemplation is that in which
one identifies oneself with the Brahman; reflexion as to what one
is, whence one comes, and so forth.

* Sankara says this may refer to the ‘stealing’ mentioned at
Ρ. 160. The life of a Brahmatirin is here taken to mean con-

[70 SANATSUGATIYA.

likewise freedom from all belongings'. Thus have
the defects of self-restraint been stated; one should
avoid those defects. Freedom from (those) defects
is freedom from heedlessness; and that, too, is
deemed to have eight characteristics*. Let truth
be your (very) self, O king of kings! On truth all
the worlds rest*. Truth is said to be their main
(principle). Immortality depends on truth‘. Get-
ting rid of (these) defects, one should practise the
observance of penance. This is the conduct pre-
scribed by the Creator. Truth is the solemn vow
of the good. The pure penance, which is free from
these defects, and possessed of these characteristics,
becomes developed, and well developed’. I will
state to you, in brief, O king of kings! what you
ask of me. This (observance) ¢ is destructive of sin,
and pure, and releases (one) from birth and death and
oldage’. If one is free from the five senses, and also
from the mind *, O descendant of Bharata! also from
(thoughts regarding) the past and the future *, one
becomes happy.

Dhritardshéra said :
Some people make great boasts in consequence
of (their knowing) the Vedas with the Akhy4nas as

tinence by the commentators, as also at Musdaka, p. 311 inter alia.
See also AAandogya, p. 533.

τ Son, wife, home, &c.; as to which cf. Gfti, p. 103, and
Nrisimha T4pinf, p. 198, commentary.

3 The eight mentioned already. > Cf. Taitt. Aran. p. 885.

* Cf. Mundaka, p. 312; Santi Parvan (Moksha), chap. 199,
st. 64 seq. Immortality= final emancipation.

* P. 165 supra. * Of penance, that is to say.

τ Cf. Gita, p. 109 for the collocation.

* Kashopanishad, p. 151; Maitri, p. 161. Sankara seems to take
the five and the senses separately ; the five meaning the five classes of
sensuous objects. γ᾽ Past losses and future gains, Nilakan/ha.

CHAPTER ΠῚ, 38. 171
the fifth’; others, likewise, are (masters) of four
Vedas; others, too, of three Vedas; others are
(masters) of two Vedas, and of one Veda; and
others of no Veda*. Tell me which of these is the
greatest, whom I may know (to be) a Brahmaza.

Sanatsugata said :

Through ignorance of the one Veda*—the one
truth—O king of kings! numerous Vedas came into
existence. Some‘ only adhere to the truth. The
fancies of those who have fallen away from the truth
are abortive, and through ignorance of the truth,
ceremonies become amplified’. One should under-
stand a Brahmamza, who (merely) reads much, to be
a man of many words*. Know him only to be the
(true) Brahmaza, who swerves not from the truth 7.
O you who are the highest among men*! the
Khandas, indeed, refer of themselves * to it. There-

‘Cf, as to this, Max Miller’s Ancient Sanskrit Literature,
Ρ. 38 seq.; and XAdndogya, pp. 164, 474, 493; Brihad4ranyaka,
pp. 456, 687, 926; Maitrt, p.171; Nrisimha TApint, p. 105.

3 The original is ‘void of Rits.’ The commentators give no
explanation. Does it mean those who abandon the karma-m4rga?
Heretics who reject all Vedas are scarcely likely to be referred to in
this way. Nflakam/ha’s interpretation of all this is very different.
See his gloss.

* Sankara gives various interpretations of this. Perhaps the
best is to take it as meaning knowledge. ‘The one knowledge—
the one truth’—would then be like the famous text—Taittirtya,
Ρ. 56— The Brahman is truth, knowledge,’ ἄς.

* For this phrase cf. Gitd, p. 73.

* Those who do not understand the Brahman lose their natural
power of obtaining what they wish, and so go in for various
ceremonies for various special benefits. Cf. Khandogya, p. 541;
Ghd, p. 47; and p. 184 infra.

* Cf. Brthad4ranyaka, p. 893. T Ibid. p. 636.

5 Literally, ‘highest among bipeds,’ a rather unusual expression.

* Nilakas/ha says, ‘The part of the Vedas which teaches the

172 SANATSUGATIYA.

fore, studying them, the learned persons who under-
stand the Aé&andas, attain to the Veda, not that
which is to be known'. Among the Vedas, there
is none which understands?. By the unintelligent ’,
one understands not the Veda, nor the object of
knowledge‘. He who knows the Veda knows the
object of knowledge. He who knows the object of
knowledge® knows not the truth. He who under-
stands the Vedas understands also the object of
knowledge; but that‘ is not understood by the Vedas
or by those who understand the Vedas. Still the
Brahmazas who understand the Vedas, understand
the Veda by means of the Vedas%. As the branch
of a tree with regard to the part of a portion of the
glorious * one, so, they declare, are the Vedas with

knowledge of the supreme is enough by itself for its purpose ;
it is not like the part about rites, &c., which rites must be per-
formed before they serve any useful purpose.’ The G#anakanda
is enough by itself for understanding the Brahman. Sankara
compares Git4, p. 113, and Καλήα, p. 102.

' The Veda=the Brahman, as above, cf. SvetAsvatara, p. 372
and commentary ; that which is to be known=the material world,
which is a subject for human knowledge.

* Scil. understands the Veda—the Brahman.

3 «Τῆς mind,’ says Nilakan/ha; literally, ‘that which is to be
understood.’

* Because a real knowledge of it requires a knowledge of the
Brahman. As to the next clause cf. inter alia AAandogya, p. 384;
Brthadiranyaka, p. 450. °

* This is the converse of the last sentence, as to which cf.
Brthaddranyaka, p. 925.

4 The supreme.

™ The apparent contradiction is explained in the next sentence.

* Le. the moon. This refers to the well-known sAkh4éandra-
nydya. As the small digit of the moon, which cannot be perceived
by itself, is pointed out as being at the tip of a branch of a tree
pointing towards the moon, so the Vedas are of use as pointing
towards the Brahman, though inaccurately and imperfectly.

CHAPTER III, 45. 173

regard to the subject of understanding the supreme
self. 1 understand him to be a Brahmaza who is
ingenious, and explains! (Vedic texts). He who
apprehends (those texts) thus*, does verily know
that supreme (principle). One should not go in
search of it among (things) antagonistic to it at all.
Not looking (for him there) one sees that Lord by
means of the Veda‘. Remaining quiet, one should
practise devotion, and should not even form a wish
in the mind*®. To him the Brahman presents ®
itself, and directly afterwards he attains to the
perfect’ (one). By taciturnity*, verily, does one
become a sage; (one does) not (become) a sage by
dwelling in a forest®. And he is called the highest
sage, who understands that indestructible (principle).
One is called an analyser’ (also) in consequence of

* Scil. in the manner just indicated.

* As giving an idea of the Brahman. The first step to a
knowledge of the Brahman is to ‘hear’ about it from Vedic texts.
Cf. Brithadfranyaka, p. 925.

* Such as the body, the senses, &c., which must be distinguished
as quite distinct from the self, though most often confounded
with it.

* Such passages, namely, as ‘Thou art that, 1 am the Brahman,’ &c.

* About the objects of the senses.

4 Cf. Kasha, p. 155.

τ Cf. KA&ndogya, p. 516. The Bhiman there is the same as
the Bahu here, viz. the Brahman. Sankara says expressly in his
comment on the Upanishad text, that Bahu and Bhiman, among
other words, are synonyms.

* Self-restraint, as explained before at p. 163.

* Though this is not unimportant, as may be seen from the
contrast between town and forest at AAandogya, p. 340. Sce also
Maitrf, p. 100; Mundaka, p. 240. As to the ‘highest sage,’ see
Brihadéranyaka, p. 899, where the passage about ‘sacrifice, gift,
penance’ should be compared with Gftd, p. 122.

‘© The construction in the original is not quite clear. I under-
stand the sense to be as follows: In the science of the soul, the

174 SANATSUGATIYA.

analysing all objects. The analysis (is) from that
as the root; and as he makes (such an) analysis,
hence is he so (called). The man who sees the
worlds directly sees everything’. A Brdhmaza,
verily, adhering to the truth, understands it, and
becomes omniscient. I say to you, O learned man!
that adhering to knowledge and the rest? in this
way, one sees the Brahman, O Kshatriya! by means
of a course (of study) in the Vedas’.

Carter IV.

Dhrvtardsh¢ra said:

O Sanatsugata! since you have spoken these
words of highest significance, relating to the Brah-
man, and of numerous forms‘, give me that advice
which is excellent, and difficult to obtain in the

analyser (the word is the same as the word for grammarian) is he
who analyses objects, not words merely. Now the true analysis
of objects reduces them all to the Brahman (cf. XAAndogya, p. 407;
Brthadaranyaka, p. 152); and the sage understands this, and makes
the analysis accordingly, so he is rightly called an analyser.

' This again is not clear, and the discrepancies of the MSS.
make it more perplexing. The meaning, I take to be, that a man
may perceive all material things, such as the worlds, Bhfr, ἄς.
(as the commentators put it), but to be really omniscient, you must
have knowledge of the truth—the Brahman. See Sabh4 Parvan,
chapter V, stanza ἢ. And see, too, Brihadirasyaka, p. 613.

* P. 167 supra.

* ‘Hearing the Vedantas—Upanishads,’ &c., says Sankara. See
note 2 supra, p. 173.

4 Does this mean referring to many aspects of the Brahman?
Sankara merely says nAndrip4. Nilakam/ha takes it differently,
and as meaning that in which everything is elucidated; ‘relating
to the Brahman’ Nilakanéha takes to mean ‘leading to the Brah-
map,’ or ‘ instrument for attaining to the Brahman.’

CHAPTER IV, 5. 175
midst of these created objects!. Such is my request,
O youth!

Sanatsugata said:

This Brahman, O king! about which you question
me with such perseverance, is not to be attained by
anybody who is in a hurry. When the mind is
absorbed in the understanding’, then can that know-
ledge, which must be deeply pondered over, be
attained by living the life of a Brahma#drin®. For
you are speaking of that primordial knowledge‘,
which consists in the truth; which is obtained by
the good by living the life of Brahmaéérins*; which
being obtained, men cast off this mortal world; and
which knowledge, verily, is to be invariably (found)
in those who have been brought up under pre-
ceptors °.

Dhrttarashéra said:

Since that knowledge is capable of being truly
acquired by living the life of a Brahmaé4rin, there-
fore tell me, O Brahmanza! of what description the
life of a Brahmaéarin is *.

Sanatsugata said:
Those who entering (as it were) the womb ® of a

' In this material world, the highest knowledge is not to be got.
Cf. Kaéha, p. 96.

5.1. 6. withdrawn from objects and fixed on the self only. Cf.
Ghd, p. 79, and Maitri, p. 179, where, however, we have hrid for
buddhi.

2 Virofana and Indra do so according to the XAandogya, p. 570.
See also Mundaka, p. 311.

* The object of which is the primal Brahman.

* Cf. KhAndogya, p. 534; and Gita, pp. 78, 79, and the passage
from the Kasha there cited.

* Kh&ndogya, pp. 264-459. 7 See AAandogya, p. 553 5:4:

* Le. attending closely upon him ; foetus= pupil.

176 SANATSUGATIYA.

preceptor, and becoming (as it were) a foetus, prac-
tise the life of Brahma&drins, become even in this
world authors of Sastras', and they repair to the
highest truth? after casting off (this) body. They
subjugate desires here in this world, practising for-
bearance in pursuit of the Brahmic state*; and with
courage, they even here remove the self out of the
body “4, like the soft fibres from the Muziga. Father
and mother, O descendant of Bharata! only form
the body. But the birth® obtained from the pre-
ceptor, that verily is true®, and likewise immortal.
He perfects? (one), giving (one) immortality. Re-
cognising what he has done (for one), one should
not injure him. The disciple should always make
obeisance to the preceptor®; and, free from heedless-
ness, should always desire sacred instruction. When
the pure man obtains knowledge by this same
course of discipleship*®, that is the first quarter of
his life as a Brahmaéérin. As (is) his conduct

' Learned, men of knowledge, Sankara.

* The supreme, which is described as ‘truth, knowledge,’ &c.
In our ancient works the truth often means the real.

* The state of being absorbed in the Brahman. Cf. Gftd, p. 52.

* Cf. Kasha, p. 158.

® Sankara cites Apastamba (p. 11) in support of this, and Prasna-
upanishad, p. 256. The consciousness of being one with the
Brahman is a new birth. See, too, Musdaka, p. 282.

4 That birth is not merely delusive, and does not result in death.

7 Immortality or final emancipation is not to be achieved without
knowledge, which can only be got from a preceptor. And one is
not perfect without that immortality ; one is limited by the con-
ditions of human existence. See Nirukta (Roth's ed.), p. 41.

* Sankara compares Svetisvatara, p. 3743 see also p. 203 infra.
The necessity of having a Guru is often insisted on even in the
Upanishads. Cf. Muadaka, p. 282; AAindogya, p. 264.

* Stated at the beginning of this speech, Sankara.

CHAPTER IV, 14. 177

always towards his preceptor, so likewise should he
behave towards the preceptor’s wife, and so likewise
should he act towards the preceptor’s son—(that) is
said to be the second quarter. What one, recog-
nising what the preceptor has done for one, and
understanding the matter' (taught), feels with a
delighted heart regarding the preceptor —believing
that one has been brought into existence? by him—
that is the third quarter of life as a Brahmaarin.
One should do what is agreeable to the preceptor,
by means of one’s life and riches, and in deed,
thought, and word *—that is said to be the fourth
quarter. (A disciple) obtains a quarter by time‘,
so likewise a quarter by associating with the pre-
ceptor, he also obtains a quarter by means of his
own energy; and then he attains to a quarter by
means of the Sastras. The life as a Brahmaé4rin
of that man, whose beauty® consists in the twelve
beginning with knowledge, and whose limbs are
the other (qualifications mentioned), and who has

1 The meaning of the Vedic texts, &c., Sankara in one copy;
the highest aim of man, according to another copy,

* See note 5 on p. 176.

* I keep the order of the original, though I do not translate
quite literally ; ‘thought and word’ should be literally ‘mind and
speech.’ See, on the collocation, Git4, p. 123 inter alia.

* Time=maturity of understanding which comes by time;
energy =intellectual power; Sistras=consultation about Sistras
with fellow-students— Sankara, who adds that the order is not
material as stated, and quotes a stanza which may be thus ren-
dered, ‘The pupil receives a quarter from the preceptor, a
quarter by his own talent; he receives a quarter by time; and
ἃ quarter through fellow-Brahmaéarins.

δ The body being disregarded, these qualitics are attributed to
the self in this way. For the twelve, see p. 167; the others are
abandonment, truthfulness, &c., p. 169.

(8) N

178 SANATSUGATIYA.

strength', bears fruit, they say, by association with
a preceptor, in (the shape of) contact with that entity
—the Brahman. Whatever wealth may come to a
man who lives in this way, he should even pay that
over to the preceptor. He would thus be adopting
the conduct of the good which is of many merits;
and the same conduct is (to be adopted) towards the
preceptor’s son. Living thus, he prospers greatly *
on all sides in this world; he obtains sons and
position; the quarters* and sub-quarters shower
(benefits*) on him, and men pass their lives as
Brahmaéérins under him. By this life as a Brah-
maAirin, the divinities obtained their divinity. And
the sages, too, became great by living the life of
Brahmafarins. By this same (means), too, the Apsa-
rasas, together with the Gandharvas, achieved for
themselves beautiful forms. And by this life as a
Brahmaéarin, the sun illuminates (the universe).
That man of knowledge, O king! who practising
penance, may by penance pierce through or tear off
his body, crosses beyond childhood® by means of this
(life as a Brahmaé4rin), and at the time of the
termination (of life) overcomes death*. Those who
understand this (life as a Brahmafdrin) attain to a

1 To observe the duties referred to, Sankara. But see, too, p. 167,
note 6.

* «Obtains wealth, learning, and greatness,’ says a commentator.
For similar benefits, cf. K/Aindogya, p. 122.

> Cf. Ahandogya, p. 132.

“ « Wealth,’ says Nilakan/ha, as well as another commentator.

* Ignorance; cf. note 7 at p.154 supra. Nilakantha reads
‘reaches’ instead of ‘crosses beyond,’ and interprets ‘bilya’ to
mean ‘ frecdom from affection, aversion, &c. Cf. Brihadarasyaka,
p. 605. As to the divinity of divinities, cf. Taitt. Aran. p. 886.

* Nilakaw/ha reads ‘vanquishes death.’ The meaning is, he
reaches final emancipation. Cf. p. 154 supra.

ΝΣ

condition like that of those who ask (for what they
want) from the wish-granting stone’, when they
obtain the thing desired. By performing action,
O Kshatriya! people conquer (for themselves only)
perishable worlds*, (But) the man of understanding
attains by knowledge to the everlasting glory—for
there is no other way to it’

Dhmtardshéra said:

Where a Brahmaza possessed of knowledge, per-
ceives it, does it appear as white‘, as red, or again
as black, or again as grey or tawny? What is the
colour of that immortal, indestructible goal ?

CHAPTER IV, 21. 179

Sanatsugata said ;

It appears not as white, as red, nor again as black,
Nor again as grey, nor tawny’. It dwells not on
earth, nor in the sky; nor does it bear a body in
this ocean*(-like world). It is not in the stars, nor
does it dwell in the lightning; nor is its form’ to be
seen in the clouds, nor even in the air, nor in the
deities ; it is not to be seen in the moon, nor in the
sun. It is not to be seen in Azé texts, nor in

1 Called Xintamani. The effect of Brahmasarya is that those
who practise it can get what they desire.

* Cf. Ga, p. 76; KA&ndogya, p. 538; Musdaka, p. 279.

5 Cf. Svetasvatara, p. 327. “ Cf. Brihadfranyaka, p. 877.

5 Cf. Katha, p. 119; and Mundaka, p. 267. As to its not dwell-
ing in earth, sky, &c., Sankara refers to KAdndogya, p. 518, as
implying that.

* Literally, ‘it bears no water in the ocean.’ ‘ Water’ is said by
the commentators to mean the five elements of which the body is
composed. See Manu I, 5, and KAandogya, p. 330. In the Sveta-
svatara it signifies mind (see p. 388). For ocean meaning world, or
samsira; cf. Aitareya-upanishad, p. 182.

* Here I do not render rfipa by colour, as before.

N2

180 δανατουσάτίνα.

Yagus texts; nor yet in the Atharvan texts, nor in
the pure S4man texts; nor yet, O king, in the
Rathantara or Brthadratha' hymns. It is seen in
the self of a man of high vows*. It is invincible,
beyond darkness?, it comes forth from within‘ at
the time of destruction. Its form is more minute
than the most minute (things), its form is larger even
than the mountains®. That is the support® (of the
universe); that is immortal; (that is) all things
perceptible’. That is the Brahman, that is glory ὅ.
From that all entities were produced ", in that they
are dissolved. All this shines forth as dwelling in it
in the form of light?*. And it is perceived by means
of knowledge" by one who understands the self;
on it depends this whole universe. Those who
understand this become immortal.

Δ See Muir, Sanskrit Texts, vol. i, p. 16; TAsdya-brahmana.
Ρ. 838; Gita, p.go0; and Kaushitaki, p. 21. Brrhadratha=Brihat-
saman (?).

3 The twelve great vows—knowledge, &c., mentioned above,
sec p. 167. Nilakan/ha takes Mahf4vrata to refer to the sacrifice
of that name. It is described in the Aitareya Aranyaka.

* See Gita, p. 78, note 4.

“Οἵ, Gita, p. 82, and fsopanishad, p. 12.

® Sce Git4, p. 78, note 3.

* Cf. Gité, p. 113; Kasha, p. 99.

7 So Nilakan¢ha. The original word ordinarily means ‘ worlds.’

9 Cf Svetasvatara, p. 347.

* Cf. the famous passage in the Taittirlya, p. 123: and also
Mundaka, p. 289.

The explanations of the commentators are not quite clear
as to the word ahné, ‘in the form of light.’ Probably the meaning
is; The universe depends on the Brahman, and is, as it were, the
light of the Brahman. Sankara compares the passages referred to
at Gita, p. 112, note 1.

“ “Not by means of action,’ says Sankara,

CHAPTER V, 3. 181

CHAPTER V'.

Grief and wrath, and avarice, desire, delusion,
laziness, want of forgiveness, vanity, craving, friend-
ship*, censoriousness, and reviling others—these
twelve great enormities are destructive of a man’s
life. These, O king of kings! attend on each and
every man. Beset by these, a man, deluded in his
understanding, acts sinfully. A man full of at-
tachments, merciless, harsh (of speech), talkative,
cherishing wrath in his heart, and boastful—these
are the men of crue] qualities; (such) persons, even
obtaining wealth, do not always enjoy (it)*. One

' The whole of this chapter is wanting in one of our copies
of Sankara’s commentary. In the copy published in the Maha-
bh4rata (Madras edition) there is, however, this passage: ‘ Wrath
&c. have been already explained, still there are some differences
here and there, and those only are now explained.’ The chapter
is for the most part a repetition of what we have already had.
For such repetitions cf. Brihadéranyaka, pp. 317-1016; 444-930.
The same copy of Sankara’s commentary gives this general state-
ment of the object of this and the next chapter: ‘The course of study
of the science of the Brahman, in which knowledge is the principal
thing, and concentration of mind &c. are subsidiary, has been
described. Now is described the course of study in which
concentration of mind is principal, and knowledge subsidiary.
The first mode consists in understanding the meaning of the
word “ you” by means of concentration of mind, and then identify-
ing it with the Brahman by means of a study of the Upanishads ;
the second, in first intellectually understanding the identity of the
individual self and Brahman, by such study of the Upanishads,
and then realising the identity to consciousness by con-
templation, &c. In both modes the fruit is the same, and the
means are the same; and to show this, the merits and defects
already stated are here again declared.’ This explanation is
verbatim the same in Nilakan/4a’s commentary.

? The original is ‘pity, which is explained to mean ‘friend-
ship’ by Sankara and Nilakan/ha.

* ‘Owing to there being in it no enjoyment for the self,’ says one

182 SANATSUGATIYA.

whose thoughts are fixed on enjoyments, who is
partial', proud’, boastful when he makes a gift,
miserly, and devoid of power*, who esteems the
group (of the senses), and who hates (his) wife—
thus have been stated the seven (classes of) cruel
persons of sinful dispositions. Piety, and truthful-
ness, and penance, and self-restraint, freedom from
animosity, modesty, endurance, freedom from cen-
soriousness, liberality, sacred learning, courage, for-
giveness—these are the twelve great observances of
a Brahmama. Whoever does not swerve from these
twelve may govern this whole world. And one who
is possessed of three, two, or even one, of these,
must be understood to have nothing of his own‘.
Self-restraint, abandonment, freedom from delusion,
on these immortality depends δ, These are possessed
by those talented Brahmazas to whom the Brahman
is the principal ὁ (thing). A Br&hmaza’s speaking ill
of others, whether true or false, is not commended.

copy of Sankara’s commentary. Another reading, which is in the
Madras edition and in Nilakan/ha, may be rendered, ‘even obtaining
benefits, they do not respect one (from whom they obtain them).’

' The commentary says the meaning is the same as that of the
expression used in the corresponding place before, viz. one who
prospers by injuring others.

2 One copy of Sankara’s commentary takes this to mean one
who thinks the not-self to be the self. I adopt the other meaning,
however, as agreeing with that of atim4nf, which is the reading
of some copies instead of abhimant.

* Nilaka#/ha reads durbala and does not explain it. See p. 167.

* One commentator says this means that he should not be
supposed to have incurred the demerit of having any attachment
to this world. Nflakan/ha says, he gives up everything in the pursuit
of even one of these observances. * See p. 168.

* I.e. the goal to be reached. The commentary takes Brahman
to mean the Vedas, and the whole phrase to mean those who devote
themselves to the performance of actions stated in the Vedas.

CHAPTER V, 132. 183
The men who act thus have their places in hell.
Frenzy has eighteen defects—as already described
here—hatred of men, factiousness Ὁ, censoriousness,
untruthful speech, lust, wrath, want of self-control ἢ,
speaking ill of others, backbiting, mismanagement
in business *, quarrelsomeness, animosity, troubling
living creatures, want of forgiveness, delusion, flip-
pancy, loss of reason‘, censoriousness*®; therefore
a wise man should not be subject to frenzy, for it
is always censured. Six characteristics should be
understood as (belonging) to friendship—that one
should rejoice at (anything) agreeable; and feel
grieved at (anything) disagreeable; that with a
pure heart one, when asked by a deserving (man),
should give to him who asks what can ® certainly
be given, (though it) may be beneficial to oneself,
and even though it ought not to be asked, (namely)
one’s favourites, sons, wealth, and one’s own wife;
that one should not dwell there where one has be-
stowed (all one’s) wealth, through a desire (to get
a return for one’s liberality) ; that one should enjoy

3 One copy of Sahkara’s commentary says this means ‘ obstruct-
ing other people’s acts of piety,’ &c.

3 One copy of Sankara’s commentary says this means ‘being
given up to intoxicating drinks,’ &c.; another copy says, ‘doing
another's bidding without thought.’

5. One copy says this means ‘inattention to any work undertaken;’
another renders the original by ‘ destruction of property, i.e. squan-
dering it on dancers,’ &c.

41. -. discrimination between right and wrong.

5 This seems to be some error, for ‘censoriousness ’ has occurred
before. But neither the texts nor the commentaries give any help
to correct the error. Perhaps the latter is to be distinguished as
referring to the habit, and the former only to sporadic acts, of
censoriousness. These qualities, I presume, constitute frenzy ; they
are not the ‘ defects.’

* Le. where the power to give exists.

184 SANATSUGATIYA.

(the fruit of one’s? own) toils (only); and that one
should forego one’s own profit ®, Such a man, pos-
sessed of wealth, and possessed of merits, is a liberal
man of the quality of goodness; such a one diverts
the five elements from the five * (senses). This "
pure penance, acquired out of desire*® by those who
are fallen off from the truth, even though developed,
leads upwards’; since sacrifices are performed
owing to a misapprehension of the truth®. (The

1 Not a friend’s. 3 For a friend. 5 See Gita, p. 120.

4 The commentators take this to mean objects of sense, and
they interpret ‘elements’ before to mean senses.

δ ‘Viz. the turning away of the senses from their objects,’ says
one copy of Sankara.

* Scil. to enjoy the higher enjoyments of superior worlds,

7 Le. to the higher worlds ; it does not lead to emancipation here.

* Cf. Mundaka, p. 277. I must own that I do not quite under-
stand this passage, nor its explanation as given in the commentaries.
I do not quite see what the penance here mentioned has to do
with sacrifice, and yet the commentators seem to take the words
‘since sacrifices,’ &c., with what precedes them, not with what
follows, Taking them, however, with what follows, it is difficult to
explain the word ‘since.’ As far as I can understand the passage
I take the sense of it to be as follows: The author having said that
penance performed out of a particular motive does not lead to
final emancipation, he then proceeds to point out that all ‘action’
or ‘sacrifice’ is due to an imperfect understanding of the truth (cf.
p-. 171 supra), being mostly due to some particular motive. Then
he goes on to show the different classes of sacrifice, and finally
points out that he who is free from desires is superior to one who
is actuated by desires. The original for ‘misapprehension’ is ava-
bodha, which commonly means ‘apprehension,’ but Sankara finally
makes it mean moha or ‘delusion.’ The original for truth is rendered
by Nilakaz/ha to mean ‘fancies.’ Nflakaéfa says that the sacrifice
by the mind is the highest; that by speech, viz. Brahmayag#a,
Gapa, &c., is middling ; and that by deed, viz. with clarified butter
and other offerings, of the lowest class. ‘ Perfected by fancies’=
one whose fancies are always fulfilled ‘through a knowledge,’
says Nfilakanéha, ‘of the Brahma as possessing qualities.’

CHAPTER V, 21. 185

sacrifices) of some are by the mind, of others by
speech, and also by deed. The man void of fancies
takes precedence over the man perfected by fancies,
—especially among Brahmamas?, And hear this
further from me. One should teach this great and
glorious * (doctrine) ; (other doctrines) the wise call
mere arrangements of words. On this concentration
of mind’, all this‘ depends. Those who know this
become immortal. Not by meritorious action only,
O king! does man conquer the truth, One may
offer offerings, or sacrifice. By that the child(-like
man) does not cross beyond death; nor, O king!
does he obtain happiness in his last moments*. One
should practise devotion quietly, and should not be
active even in mind’; and then one should avoid
delight and wrath (resulting) from praise and cen-
sure*. I say to you, O learned person! that
adhering to this®, one attains the Brahman and
perceives it, O Kshatriya! by a course (of study)
of the Vedas.

* This also is far from clear. Should it be, ‘and a Brahmama
more especially?’ This might be taken as referring to one who
knows the Brahman as devoid of qualities, as Nilakan/ha does take
it. But his construction is not quite clear.

* As serviceable in attaining to ‘the glory, the Brahman; see p. 180.

* See note 1 at p. 181. As to ‘arrangements of words,’ cf.
Maitri, p. 179.

4 ‘Everything,’ says one copy of Sankara’s commentary ; ‘ all that
is good and desirable,’ says another.

* Cf. inter alia, Mundaka, pp. 281-314.

* For he has got to undergo migration from one life to another
as the result of the action. Cf. Brihaddramyaka, p. 856; Mundaka,
p. 278.

* Cf. Gftd, p. 70. 5 Ibid. pp. 101-110.

® I.e. the yoga or concentration of mind here described. This
stanza, like many others in this chapter, occurs in chapter III with
slight variations.

186 SANATSUGATIYA.

Cuarter VI.

That pure’, great light *, which is radiant; that
great glory’; that, verily, which the gods worship *;
that by means of which the sun shines forth *—
that eternal divine being is perceived by devotees.
From (that) pure (principle) the Brahman “ is pro-
duced; by (that) pure (principle) the Brahman is
developed’; that pure (principle), not illumined
among all radiant (bodies), is (itself) luminous and
illuminates (them) * That eternal divine being is
perceived by devotees. The perfect is raised out
of the perfect. It (being raised) out of the perfect
is called the perfect. The perfect is withdrawn
from the perfect, and the perfect only remains ἢ.
That eternal divine being is perceived by devotees.

' Free from ignorance and other taints. See Kafka, p. 144.

* Sankara compares Ka/ha, p. 142. See, too, Muadaka, p. 303;
and note 4 infra.

5. Svetasvatara, p. 347, and p. 180 supra.

* Sankara refers to Brzhadaranyaka, p. 887.

* Cf. Gita, p. 112, note 1.

* ‘Named Hiranyagarbha,’ Sankara. Cf. Gita, p. 107; Svetasva-
tara, p. 354; Mundaka, p. 309; Maitrf, p. 130; Taitt. Aran. p- 894.

* «In the form of Virag,’ says Sankara. As to these two, cf.
Mundaka, pp. 270-272; and Sankara’s and Anandagiri’s notes
there. See also Svet4svatara, pp. 324, 325; and Nrisimha T4pinf,
PP. 233, 234; Colebrooke, Essays, pp. 344, 368 (Madras reprint).
The Virag corresponds rather to the gross material world viewed as
a whole; the Hiranyagarbha to the subtle elements similarly viewed,
an earlier stage in the development. Cf. the Ved4ntasira.

* Cf. Mundaka, p. 303, and Gita, p. 112.

® The individual self is part of the supreme (Gft4, p. 112); perfect
=not limited by space, time, &c.; as being part of a thing perfect
in its essence, the individual soul also is perfect. The individual
self is withdrawn from the perfect, viz. the whole aggregate of body,
senses, &c. presided over by the self, and when so withdrawn it
appears to be the pure self only. Cf. Brihadaranyaka, p. 948.

CHAPTER VI, 6. 187

(From the Brahman), the waters! (are produced); and
then from the waters, the gross body. In the space
within that*, dwelt the two divine (principles). Both
enveloping the quarters and sub-quarters, support
earth and heaven*. That eternal divine being is
perceived by devotees. The horse‘(-like senses)
lead towards heaven him, who is possessed of know-
ledge and divine, (who is) free from old age, and
who stands on the wheel of this chariot(-like body),
which is transient, but the operations of which are
imperishable ὁ. That eternal divine being ὁ is per-
ceived by devotees. His form has no parallel’; no
one sees him with the eye*. Those who apprehend
him by means of the understanding, and also the
mind and heart, become immortal *. That eternal

1 «The five elements,’ says Sankara, cf. Aitareya, p. 189; and
for ‘ gross body,’ the original is literally ‘water ;’ see supra, p. 179,
note 6; and see, too, tsopanishad, p. 11, and Svet4svatara, p. 368,
for different but kindred meanings.

* Viz. the lotus-like heart. Cf. KAandogya, p. 528.

* The two principles between them pervade the universe, the
individual self being connected with the material world, the other
with heaven ; ‘divine’ is, literally, ‘the brilliant,’ says Sankara, who
quotes Kasha, p. 305, as a parallel for the whole passage.

4 Cf. Kasha, p. 111; Maitrt, pp. 19-34; and Mahabharata Set
Parvan, chap. VII, st. 13. Heaven=the Brahman here (see Brihadi-
ranyaka, p. 876); divine=not vulgar, or unrefined—Sankara, who
adds that though the senses generally lead one to sensuous objects,
they do not do so when under the guidance of true knowledge.

® The body is perishable, but action done by the self while in
the body leaves its effect.

* To whom, namely, the man of knowledge goes, as before stated.

7 Cf. Svetisvatara, p. 341.

9 Cf. Kasha, p. 152, and comment there, where the eye is said to
stand for all the senses.

» Kasha, Ὁ. 149; Svet&rvatara, pp. 346-348, also p. 330 (should it
be manfsh4 there instead of manviso?). The meanings of the three
words are difficult to fix accurately. Sankara varies in his interpre-

188 SANATSUGATIYA.

divine being is perceived by devotees. The cur-
rents of twelve collections ', supported by the Deity,
regulate the honey ?; and those who follow after it
move about in (this) dangerous (world). That
eternal divine being® is perceived by devotees.
The bee‘ drinks that accumulated honey for half
a month®, The Lord created the oblation for all
beings*. That eternal divine being is perceived by
devotees. Those who are devoid of wings’, coming

tations. Probably the meaning he gives here is the best. Mind and
understanding have been explained at Gita, p. 57. The heart is the
place within, where the self is said to be, and it may be taken as indi-
cating the self, the meaning would then be—a direct consciousness in
the self of its unity with the Supreme. See, too, Taitt. Aras. p. 896.

' The five organs of action, the five senses of perception, the
mind and understanding make the twelve.

3 Each current has its own honey regularly distributed to it
under the supervision of the Deity, the Supreme. Honey=material
enjoyment. Cf. Kasha, p. 126, where Sankara renders it by kar-
maphala, ‘ fruit of action.’

Ὁ Who supervises the distribution as stated. Cf. Vedanta-sftra
III, 2, 28-31.

* Bhramara, which the commentators interpret to mean ‘one
who is given to flying about—the individual self.’

® Te. in one life in respect of actions done in a previous life.

* Sankara says this is in answer to a possible difficulty that
action performed here cannot have its fruit in the next world,
as the fruit is so far removed in time from the action. The
answer is, The Lord, the Supreme, can effect this, and taking his
existence into account there is no difficulty. Oblation=food, &c.,
Sankara. The meaning of the whole passage, which is not very
clear, seems to be that the Lord has arranged things so that each
being receives some of this honey, this food, which is the fruit
of his own action, Then the question arises, Do these beings
always continue taking the honey and ‘migrating,’ or are they
ever released? That is answered by the following sentence.

7 «The wings of knowledge,’ says Sankara, citing a Brahmana text,
‘those, verily, who have knowledge are possessed of wings, those
who are not possessed of knowledge are devoid of wings.’

CHAPTER VI, IO. 189

to the Asvattha of golden leaves’, there become
possessed of wings, and fly away happily*. That
eternal divine being® is perceived by devotees.
The upward life-wind swallows up the downward
life-wind ; the moon swallows up the upward life-
wind; the sun swallows up the moon‘; and another®
swallows up the sun. Moving about above the
waters, the supreme self* does not raise one leg’.
(Should he raise) that, which is always performing
sacrifices ", there will be no death, no immortality ".
That eternal divine being’ is perceived by devotees.

' So, literally; Sankara explains ‘golden’ to mean ‘ beneficial
and pleasant,’ by a somewhat fanciful derivation of the word
hirawya. He refers to Gita, p. 111, about the leaves of the As-
vattha. Nilakanéha takes the leaves to be son, wife, &c., which are
‘ golden,’ attractive at first sight. ‘Coming to the Asvattha,’ San-
kara says, ‘means being born as a Brahmama,’ &c. ‘Flying away’
= obtaining final emancipation.

* The ‘selfs’ are compared to birds in the famous passage at
Mundaka, p. 306 (also Svetdsvatara, p. 337). See also Brihada-
rasyaka, p. 499.

* Knowledge of whom leads to ‘ flying away happily.’

* Cf. Khandogya, p. 441. Sankara says that the author here ex-
plains the yoga by which the Supreme is to be attained. As to the
life-winds, cf. Gita, p. ὅτ. ‘The moon,’ says Sankara, ‘means the
mind, and the sun the understanding, as they are the respective
deities of those organs’ (cf. Brshadaéranyaka, pp. 521-542, and Aita-
τε γᾶ, ἢ. 187, where, however, the sun is said to appertain to the eye).

* Le. the Brahman; the result is, one remains in the condition
of being identified with the Brahman.

4 Literally, flamingo. Cf. Svetésvatara, pp. 332, 367; see also
p. 289; Maitri, p. 99 ; and the commentary on Svetasvatara, p. 283.

Τ᾽ Via. the individual self, Sankara; that is, as it were, the bond
of connexion between the Supreme and the world. Cf. Gita, p. 112.

* This is the meaning, though the word in the original is Ritvig,
which in the later literature only means priest.

* As the whole of the material world is dissolved, when the
self is dissevered from the delusion which is the cause of it.

* Viz. who moves about on the waters, as above stated.

190 SANATSUGATIYA.

The being which is the inner self, and which is of
the size of a thumb’, is always migrating in con-
sequence of the connexion with the subtle body *.
The deluded ones do not perceive that praiseworthy
lord, primeval and radiant, and possessed of creative
power *. That eternal divine being is perceived by
devotees. Leading mortals to destruction by their
own action ὁ, they conceal themselves like serpents
in secret recesses’. The deluded men then become
more deluded *. The enjoyments afforded by them
cause delusion, and lead to worldly life’, That
eternal divine being* is perceived by devotees.
This*® seems to be common to all mankind—
whether possessed of resources 10 or not possessed
of resources—it is common to immortality and the
other". Those who are possessed (of them)" attain
there to the source of the honey’’. That eternal
divine being is perceived by devotees. They go,

1 Svetasvatara, pp. 330-355; Taitt. Aran. Ρ- 858, and comments
there.

3 The life-winds, the ten organs or senses, mind, and under-
standing. See the same word similarly interpreted at Svet4svatara,
p. 306, and Sankhya-sfitra III, 9.

5 According to Sankara, he who makes the distinct entities, after
entering into them; he alludes apparently to A’Aandogya, p. 407.

* Namely, that of giving the poison of sensuous objects.

* Le. the eye, ear, &c., like the holes of serpents.

41. ε. can appreciate nought but those sensuous objects.

7 One reading is, ‘lead to danger’=which means ‘to hell,’
according to Nilakan/ha.

* Scil. delusion about whom leads to ‘ danger’ or ‘ worldly life.’

* The quality of being one with the Brahman in essence.

19. Self-restraint, tranquillity, ἄς.

1 J. e. whether in the midst of worldly life, or in the state of perfect
emancipation. 1 Viz. the resources spoken of before.

Ὁ Viz.the supreme Brahman. ‘ There’ Sankara takes to mean ‘in
the supreme abode of Vishau.’ See Introduction.

CHAPTER VI, 16. ΙΟΙ

pervading both worlds by knowledge’. Then the
Agnihotra though not performed is (as good as)
performed?. Your (knowledge) of the Brahman,
therefore, will not lead you to littleness*. Know-
ledge is (his) name. To that the talented ones
attain. That eternal divine being is perceived by
devotees. The self of this description absorbing
the material cause becomes great. And-the self
of him who understands that being is not degraded
here®. That eternal divine being is perceived by
devotees. One should ever and always be doing
good. (There is) no death, whence (can there be)
immortality’? The real and the unreal have both
the same real (entity) as their basis. The source of
the existent and the non-existent is but one*. That
eternal divine being is perceived by devotees. The

1 Sankara does not explain this. Nflakaz/ha says pervading=
fully understanding ; both worlds=the self and the not-self. Is
the meaning something like that of the passage last cited by
Sankara under Vedinta-sfitra IV, 2, 14?

3 He obtains the fruit of it, Sankara. See as to Agnihotra,
KvAndogya, p. 381 seq. ; and Vedanta-sfitra IV, 1, τό.

* Te. this mortal world, as action ἄς. would do.

“Ie. of one who understands himself to be the Brahman.
See Aitareya-upanishad, p. 246.

* Sankara says, ‘the cause in which all is absorbed.’ Cf. a
similar, but not identical, meaning given to Vaisvinara at XAan-
dogya, p. 264; and sce Ved4nta-sttra I, 2, 24. Becomes great=
becomes the Brahman, Sankara.

* Even in this body, Sankara; degradation he takes to mean
departure from the body, citing Brihadaranyaka, p. 540.

7 There is no worldly life with birth and death for one who does
good, and thinks his self to be the Brahman; hence no emancipa-
tion from such life either.

* The Brahman is the real, and on that the unreal material world
is imagined. Cf. Taittirfya, p. 97, and Sankara’s comments there,
which are of use in understanding this passage.

192 SANATSUGATIYA.

being who is the inner self, and who is of the
size of a thumb, is not seen, being placed in the
heart?. He is unborn, is moving about day and
night, without sloth. Meditating on him, a wise
man remains placid*, That eternal divine being
is perceived by devotees. From him comes the
wind’; in him, likewise, is (everything) dissolved.
From him (come) the fire and the moon; and from
him comes life*. That is the support (of the uni-
verse); that is immortal; that is all things per-
ceptible®; that is the Brahman, that glory. From
that all entities were produced; and in that (they)
are dissolved*. That eternal divine being is per-
ceived by devotees. The brilliant (Brahman) sup-
ports the two divine principles? and the universe,
earth and heaven, and the quarters. He from whom
the rivers flow in (various) directions, from him were
created the great oceans*. That eternal divine being
is perceived by devotees. Should one fly, even after
furnishing oneself with thousands upon thousands
of wings, and even though one should have the
velocity of thought*, one would never reach the
end of the (great) cause’, That eternal divine

' Cf. Katha, pp. 130, 157; and Brihadaramyaka, p. 360.

3. Cf. Svetasvatara, p. 342; Kasha, pp. 100, 107; Maitri, p. 134.

* Cf. Taittiriya, p. 67; Kasha, p.146; Mundaka, p. 293.

* Ka/Aa, p. 298; Mundaka, p. 288.

* See p. 180, note 7. 4 See p. 180 supra.

™ <The individual soul, and God,’ say the commentators, the
latter being distinct from the supreme self. ‘The universe,’ says
Nilakax/ha, * means earth,’ &c., by which I suppose he means earth,
heaven, quarters, mentioned directly afterwards.

4 KasAa, p. 293.

5 This figure is implied in the fsopanishad, p. ro.

19 «Therefore it is endless,’ says Sankara; and as to this, cf.
Taittiriya, p. 51.

CHAPTER VI, 24. 193

being is perceived by devotees. His form dwells
in the unperceived'; and those whose understand-
ings are very well refined* perceive him. The
talented man who has got rid (of affection and
aversion) perceives (him) by the mind. Those who
understand him® become immortal. When one
sees this self in all beings stationed in various
places‘, what should one grieve for after that*?
The Brahmana has (as much interest) in all beings,
as in a big reservoir of water, to which waters flow
from all sides*. 1 alone am your mother’, father;

1 «In a sphere beyond the reach of perception,’ says Sankara,
who also quotes Kasha, p. 149, or Svet&svatara, p. 347, where
the same line also occurs.

* The original for understandings is sattva, which Sankara
renders to mean antaskarawa. ‘Refined,’ he says, ‘by sacrifices
and other sanctifying operations.’ In the Kasfa at p. 148 sattva is
rendered by Sankara to mean buddhi—a common use of the word.

* ‘As being,’ says Sankara, ‘identical with themselves.’ It will
be noted that the form of expression is slightly altered here. It
is not ‘ those who understand this.’

‘ Le. in different aggregates of body, senses, ἄς. Cf. Gité,
pp. 104 and 124; also KAdndogya, pp. 475-551.

* Cf. Brthaddranyaka, p. 882; Sankara also refers to Lsopa-
nishad, p. 14.

* The words are pretty nearly the same as at Gftd, p. 48. San-
kara says, the Brahmawa ‘who has done all he need do’ has no
interest whatever in any being, as he has none in a big reservoir,
and be cites Gft4, p. 54, in support of this. One copy of Sankara,
however, differs from this; that runs thus: ‘As a person who has
done all he need do, has no interest in a big reservoir of water, so
to a Brihmaza who sees the self in all beings, there is no interest
ip all the actions laid down in the Vedas, &c.; as he has obtained
everything by mere perception of the self.’ Nilakansha’s reading is
exactly the same as at Gitd, p. 48.

* Sankara savs that Sanatsugdta states here his own experiences,
ike VAamadeva (about whom there is a reference at Brihadarasyaka,
p- 216) and others, to corroborate what he has already said. Cf.
also Git, p. 83, as to the whole passage.

(8) ο

194 SANATSUGATIYA.

and I too am the son. And I am the self of all
this—that which exists and that which does not
exist’. (I am) the aged grandfather of this, the
father, and the son, O descendant of Bharata!
You dwell in my self only*. You are not mine,
nor I (yours). The self only is my seat*; the self
too is (the source of) my birth‘. I am woven
through and through ® (everything). And my seat
is free from (the attacks of) old age*. I am
unborn, moving about day and night, without
sloth. Knowing (me), verily, a wise man remains
placid 7, More minute than an atom &, possessed of
a good mind®, I am stationed within all beings’.
(The wise) know the father of all beings to be
placed in the lotus'(-like heart of every one).

See Gité, p. 84. Nilakantha takes what exists to mean
‘present,’ and what does not exist to mean ‘past and future.” Cf.
Khandogya, p. 532.

* See Gita, p. 82, where there is also a similar apparent contra-
diction.

* Cf. Khandogya, p. 518.

* That is to say he is ‘ unborn,’ says Nilakanfha. Sankara seems
to take ‘my’ with ‘seat’ only, and not with birth; for he says,
‘everything has its birth from the self.’

5. Cf. Muadaka, p. 298; Maitri, p. 84, and comment there.

* Cf. Gita, pp. 77, 109, and KAandogya, pp. 335, 55°-

7 See p. 192, note 2.

5 Cf. Gita, p. 78, and note 3 there.

* I.e. a mind free from affection and aversion, hatred, &c.,
Sankara.

© Cf. Gita, p. 113, and note 3; and also fsopanishad, Ρ. 12.

" Kh&ndogya, p. 528; and cf. Gita, p. 113.

ANUGITA.

O02

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INTRODUCTION

TO

ANUGITA.

LIKE the Bhagavadgita and the Sanatsugatiya, the Anu-
gita is one of the numerous episodes of the Mahabharata.
And like the Sanatsugatiya, it appears here for the first
time in an English, or, indeed, it is believed, in any European
garb. It forms part of the Asvamedha Parvan of the Maha-
bharata, and is contained in thirty-six chapters of that
Parvan. These chapters—being chapters XVI to LI—to-
gether with all the subsequent chapters of the Asvamcdha
Parvan, form by themselves what in some of our copies is
called the Anugita Parvan—a title which affords a parallel
to the title Bhagavadgita Parvan, which we have already
referred to. The Anugita is not now a work of any very
great or extensive reputation. But we do find some few
quotations from it in the Bh4shyas of Sankardéarya, and
one or two in the Sankhya-sara of Vig#ana Bhikshu, to which
reference will be made hereafter. And it is included in the
present volume, partly because it affords an interesting
glimpse of sundry old passages of the Upanishad literature
in a somewhat modified, and presumably later, form; and
partly, perhaps I may say more especially, because it pro-
fesses to be a sort of continuation, or rather recapitulation,
of the Bhagavadgit4. At the very outset of the work, we
read, that after the great fratricidal war of the Mahabharata
was over, and the Pandavas had become sole and complete
masters of their ancestral kingdom, Krishawa and Arguna- -
the two interlocutors in the Bhagavadgita—happened to
take a stroll together in the great magical palace built for
the Pandavas by the demon Maya _ In the course of the
conversation which they held on the occasion, Krishva
communicated to Arguna his wish to return to his own
people at Dvdraka4, now that the business which had called

198 ανυοῖτά.

him away from them was happily terminated. Arguna, of
course, was unable to resist the execution of this wish ; but
he requested Kvishaa, before leaving for Dvaraka, to repeat
the instruction which had been already conveyed to him on
‘the holy field of Kurukshetra,’ but which had gone out of
his ‘degenerate mind.’ Krisha thereupon protests that he
is not equal to a verbatim recapitulation of the Bhagavad-
gita, but agrees, in lieu of that, to impart to Arguna the
same instruction in other words, through the medium of
a certain ‘ancient story ’—or purdtana itihdsa. And the
instruction thus conveyed constitutes what is called the
Anugita, a name which is in itself an embodiment of this
anecdote.

Now the first question which challenges investigation
with reference to this work is, if we may so call it, the
fundamental one—how much is properly included under the
name? The question is not one quite easy of settlement,
as our authorities upon it are not all reconcilable with one
another. In the general list of contents of the Asvamedha
Parvan, which is given at the end of that Parvan in the
edition printed at Bombay, we read that the first section
is the Vyasa Vakya, and the second the Samvartamaruttiya.
With neither of these have we aught to do here. The list
then goes on thus: ‘ Anugita, Vasudevagamana, Brahmavra
Gita, Gurusishyasamvada, Uttankopakhy4na,’ and so forth.
With the later sections, again, we are not here concerned.
Now let us compare this list with the list which may be
obtained from the titles of the chapters in the body of the
work itself. With the sixteenth chapter, then, of the Asva-
medha Parvan, begins what is here called the Anugité
Parvan ; and that chapter and the three following chapters
are described as the sixteenth, seventeenth, eightecnth, and
ninetcenth chapters respectively of the Anugit4 Parvan,
which forms part of the Asvamedha Parvan. The title
of the twentieth chapter contains a small, but important,
addition. It runs thus, ‘Such is the twentieth chapter
of the Anugit4 Parvan, forming part of the Asvamedha
Parvan—being the Brahma Gita.’ This form is con-
tinued down to the thirty-fourth chapter, only Brahmawa

INTRODUCTION. 199

Git4 being substituted for Brahma Git4. At the close of the
thirty-fifth chapter, there is another alteration caused by
the substitution of Gurusishyasamvada for Brahmana Gita ;
and this continues down to the fifty-first chapter, where the
thread of the narrative is again taken up—the philosophical
parenthesis, if I may so say, having come to an end. With
the fifty-first chapter our present translation also ends. Now
it appears from the above comparison, that the list of con-
tents set out above is accurate, save in so far as it mentions
VAsudevagamana as a distinct section of the Asvamedha
Parvan. No such section seems to be in existence. And
there appears to be nothing in the Asvamedha Parvan to
which that title could be appropriately allotted. The
edition printed at Madras agrees in all essential particulars
with the Bombay edition; with this difference, that even at
the close of the twentieth chapter, the name is Brahmasa
Gita, and not Brahma Gité as it is in the Bombay edition.
The Calcutta edition also agrees in these readings. Turing
now to a MS. procured for me by my excellent friend Pro-
fessor Abagt Vishwu Kathavase at Ahmedabad, and bearing
date the 15th of Phalguna Vadya 1823, Sunday, we find
there at the end of the Asvamedha Parvan a list of contents
like that which we have seen in the printed edition. The
relevant portion of that list is as follows: ‘ Sawevartamarut-
γα, Anugita, Gurusishyasamrvada, and UttankopakhyAna.’
Here we find neither the erroneous entry of Visudevaga-
mana, nor the correct entry of Brahma Gita, which are both
contained in the other list. In another MS. which I have
now before me, and which has been lent me by Professor
Bhandarkar, who purchased it in Pusa for the Government
of Bombay—in this MS., which contains the commentary
of Arguna Misra, the earlier chapters are described not as
chapters of the Anugit4 Parvan, but of the Anugita con-
tained in the Asvamedha Parvan, and they are numbered
there as they are numbered in our translation, not con-
tinuously with the numbering of the previous chapters of
the Asvamedha Parvan. At the close of chapter IV, we
have an explicit statement that the Anugita ends there.
Then the Brahma Git4 begins. And the first chapter is

200 ANuGITA.

described as a chapter of the Brahma Gita in the Asvamedha
Parvan. The numbering of each of these chapters of the
Brahma Gita is not given in the copy before us—the titles
and descriptions of the various chapters being throughout
incomplete. Some of the later chapters are described as
chapters of the Brahma Gita, and some as chapters of the
Brahmaaa Git4; but this discrepancy is probably to be put
to the account of the particular copyist who wrote out the
copy used by us. With what is chapter XX in our num-
bering the Gurusishyasamvada begins. This MS. omits all
reference to any Anugita Parvan, and fails to number the
various chapters. Its list of sections agrees with that in
the Bombay edition. It bears no date.

So much for what may be described as our primary
sources of information on this subject. Let us now glance
at the secondary sources. And, first, Nilakaztha in com-
menting on what is, according to his numbering, chapter
XV, stanza 43, apparently distinguishes that chapter from
what he speaks of as the Brahmaza Gita and Gurusishya-
samvada, which, as he implies, follow after that chapter—
thus indicating that he accepted in substance the tradition
recorded in the passages we have already set forth, viz. that
the first four chapters of our translation form the Anugita,
the next fifteen the Brahmava Gita, and the last seventeen
the Gurusishyasamvada. This is also the view of Arguna
Misra. At the close of his gloss on chapter IV, he distinctly
states that the Anugita ends at that chapter ; and again at
the close of the gloss on chapter XIX, he explicitly says
that the Brahmava Gita ends there. He also adds the
following interesting observation : ‘ The feminine form (Gita,
namcly) is used in consequence of (the word) Upanishad
being feminine.’ The full title of that part of the Maha-
bharata would then be, according to this remark of Arguna
Misra, ‘the Upanishads sung by the Brahmama,’ a title
parallel to that of the Bhagavadgit4, ‘the Upanishads sung
by the Deity.’ It is to be further remarked, that the last
chapter of the Gurusishyasarvada is called in this com-
mentary the cighteenth chapter of the Gurusishyasamvada,
a fact which seems to indicate that Arguna Misra either

INTRODUCTION, 201

found in the MS. which he used, or himself established,
a separate numbering for the chapters in the several
sections! of which the Asvamedha Parvan is made up.
Although the information here set out from these various
sources is not easily to be harmonised in all its parts, the
preponderance of testimony seems to be in favour of re-
garding the portion of the Asvamedha Parvan embraced in
our translation as containing three distinct sections, viz.
the Anugit4, the Brahmana Gita, and the Gurusishyasam-
vada. And some indirect support for this conclusion may
be derived from one or two other circumstances. In the
Sankhya-s4ra of Vig#4na Bhikshu—a work which, as we
shall see in the sequel, expressly mentions the Anugita—
we have a passage cited as from the ‘Bharata*’ which
coincides almost precisely with a passage occurring in
chapter XXVII of our translation (see p. 335). And in the
Bhashya of δαλκαγάξαγγα on the Bhagavadgita, chapter XV,
stanza 1, we have a citation as from a‘ Puraaa’ of a passage
which coincides pretty closely with one which occurs in
chapter XX of our translation (see p. 313). If the dis-
crepancies between the quotations as given by Vig#ana
Bhikshu and Saakara, and the passages occurring in our
text, may be treated merely as various readings—and
there is nothing inherently improbable in this being the
case—it may be fairly contended, that neither Sankara nor
Vig#ana Bhikshu would have used the vague expressions,
‘a Purana,’ or even ‘the Bharata,’ if they could have cor-
rectly substituted in lieu of them the specific name Anu-
gita. And this, it may be said, is a contention of some
weight, when it is remembered, that both Sankara and
Vig#Ana show, in other parts of their writings, an acquaint-
ance with this very Anugitd. If this reasoning is correct,

' In the beginning of his gloss on the Anugfia he says, that he proposes to
explain difficult passages in the Anugtta, &c.—Anugitadishu, And at the
oatset of his gloss on the whole Parvan he says, that in the Anogtta we have
a statement of the miseries of birth, &c. as a protest against worldly life ; in the
Brahma ΟἿΑ we have a recommendation of Prislyima, &c.; and in the Gum-
nshyasamvida we have a eulogiom on the perception of the self as distinct from
Vrakriti or nature, and incidentally a protest against Pravritti or action.
"Po ar.

202 ANUGITA.

the conclusion to be derived from it must be, that Sankara
and Vig#ana must have considered the chapters of the
Asvamedha Parvan from which their respective quotations
are taken as not forming part of the Anugita.

The testimony we have thus collected is apparently of
considerable weight. Against it, however, we have to weigh
some testimony which appears to me to be entitled, upon
the whole, to even greater weight. In the Sankhya-sdra
of Vig#Ana Bhikshu, to which we have already referred,
we have two quotations’ from the Anugita which are
distinctly stated to be taken from that work. The first
occurs in our translation at p. 332, the second at p. 313.
Now, if we adopt the conclusion above referred to, regarding
the correct titles of the thirty-six chapters which we have
translated, it is a mistake to attribute the passages in ques-
tion to the Anugité. They would, on that view, form part
of the Gurusishyasamvada. Again, in his commentary on
the Sanatsugatiya, Sankara refers to sundry passages which
he expressly says are taken from the Anugita, but which
are not contained in the Anugita as limited by the evidence
we have considered above. One of the passages referred to
is taken from chapter XI of our translation, and others are
contained in the comments on Sanatsugatiya I, 6, and on
I, 20 and I, 41%. It is difficult to resist the conclusion to
which this positive evidence leads. One cannot possibly
explain this evidence upon the view which we have first
stated ; while, on the other hand, the points which appa-
rently support that view are capable of some explanation
on the theory that the Anugit4 includes all the chapters
here translated. And that in this wise. The passages
which we have referred to as cited by Safikara and Vig#ana
from a Purama and from the Bharata may have been actually
taken from some other work than the Anugit4. Even waiv-
ing the fact that the readings are different,—though in
regard especially to the quotation given by Sankara it is
not one to be entirely lost sight of,—there is this fact which
is of great and almost conclusive weight on such a point as

Ὁ Pp.1s, 21. The latter corresponds to Sankara’s quotation above referred to.
3 See p. 206 note,

INTRODUCTION. 203
this, namely, that we have many instances of passages com-
mon, almost verbatim et literatim, to the Mahabhérata
and other works. For one instance, take the very passage
on which a chronological argument has been founded by us
in the Introduction to the Sanatsugdtiya’. It ought to
have been there pointed out, that the stanza about a young
man being bound to rise to receive an elderly person, occurs
in the Manu Smriti* also in exactly the same words. The
omission to note this circumstance in its proper place in the
Introduction to the SanatsygAtlya was due to a mere inad-
vertence. But the conclusion there hinted at was expressed
in very cautious language, and with many qualifications,
out of regard to circumstances such as those which we are
now considering. Similar repetitions may be pointed out
in other places. The passage about the Kshetrag#a and
Sattva and their mutual relations (see p. 374) occurs, as
pointed out in the note there, in at least two other places
in the Mahabharata. The passage likewise which occurs
in Gita, p. 103, about the ‘hands, feet, &c., on all sides,’ is
one which may be seen, to my own knowledge, in about half
a dozen places in the MahAbhdrata. Such cases, I believe,
may be easily multiplied ; and they illustrate and are illus-
trated by Mr. Freeman’s proposition respecting the epic age
in Greece, to which we have already alluded. It follows,
consequently, that the quotations from Safkara and
Vig#ana, to which we have referred above, do not militate
very strongly against the final conclusion at which we
have arrived. The testimony of the MSS. and the com-
mentators is of considerably greater force. But Nilakantha,
whatever his merits as an exegete—and even these are often
marred by a persistent effort to read his own foregone con-
clusions into the text he comments on—Nilakam~ha is but
an indifferent authority in the domain of historical criticism.
In his commentary on the Sanatsugdtfya, for instance, he
tells us that he has admitted into his text sundry verses
which were not in the copy used by Sankara, and for which
he had none but a very modern voucher, and he very naively
adds that he has done so on the principle of collecting all

* P. 139, and cL p. 176 with Vishwa XXX, 44 9eq. 8 See II, 120.

204 ANUGITA,

good things to a focus. Arguna Misra is a very much
more satisfactory commentator. But he is not likely to
be a writer of a very remote date. I assume, that he must
be more recent than Sankard4farya, though I cannot say
that I have any very tenable ground for the assumption.
But assuming that, I think it more satisfactory to adopt
Sankaraéarya’s nomenclature, and to treat the thirty-six
chapters here translated as constituting the Anugita. It
is not improbable, if our assumption is correct, that the
division of the thirty-six chapters in the manner we have
seen may have come into vogue after the date of Vig#ana
Bhikshu, who, according to Dr. F. E. Hall, ‘lived in all
probability in the sixteenth or seventeenth century, and
whom there is some slight reason for carrying back still
further !.’

Do these thirty-six chapters, then, form one integral
work? Are they all the work of one and the same author ?
These are the questions which next present themselves for
consideration. The evidence bearing upon them, however,
is, as might be expected, excessively scanty. Of external
evidence, indeed, we have really none, barring Sankara’s
statement in his commentary on the Brihaddranyaka-
upanishad? that the verse which he there quotes from
the Anugita has Vydsa for its author. That statement
indicates that Sankara accepted the current tradition of
Vyasa’s authorship of the Anugita; and such acceptance,
presumably, followed from his acceptance of the tradition
of Vy4sa’s authorship of the entire Mahabharata. If that
tradition is incorrect, and Vydsa is not the author of the
Anugita, we have no means of ascertaining who is the
author. And as to the tradition in question, it is difficult,
in the present state of our materials, to form any satis-
factory judgment. We therefore proceed at once to
consider whether the Anugita is really one work. And
[ must admit at the outset that I find it difficult to answer
this question. There are certainly some circumstances
connected with the work which might be regarded as indi-
cating a different authorship of different parts of it. Thus

‘ See Preface, Sankhya-sara, p. 37. + P. 234.

INTRODUCTION. 205

in an carly portion of the work, we find the first personal
pronoun is used, where the Supreme Being is evidently
intended to be signified, and yet the passage is not put
into the mouth of Krishaa, but of the Brahmaa. A similar
passage occurs a little later on also. Now it must be taken
to be a somewhat strained interpretation of the words used
in the passages in question to suppose that the speaker
there used the first personal pronoun, identifying himself
for the nonce with the Supreme Being!. Again, in a passage
still further on, we have the vocative O Partha! where the
person addressed is not Arguna at all, but the Brahmana’s
wife. Now these lapses are susceptible of two explana-
tions—either we are to see in them so many cases of
‘Homer nodding,’ or we may suppose that they are errors
occasioned by one writer making additions to the work of
a previous writer, without a vivid recollection of the frame-
work of the original composition into which his own work
had to be set*. I own, that on balancing the probabilities
on the one side and the other, my mind rather leans to the
hypothesis of one author making a slip in the plexus of
his own story within story, rather than the hypothesis of
a deliberate interpolator forgetting the actual scheme of the
original work into which he was about to foist his own
additions*, And this the rather, that we find a similar
slip towards the very beginning of the work, where we
have the Brdhmana K4syapa addressed as Parantapa, or
destroyer of foes—an epithet which, I think, is exclusively
reserved for Kshatriyas, and is, in any case, a very inap-
propriate one to apply to a humble seeker for spiritual
light. This slip appears to me to be incapable of explana-
tion on any theory of interpolation *. And hence the other
slips above noted can hardly be regarded as supporting
any such theory. Another circumstance, not indeed bearing

1 In fact the Brihmasa is not identified with the Supreme Being afterwards.
Bat that fact has not much bearing on the question here.

* C£ Wilson’s Dasakumfrasarita, Introd. p. 22.

* The third alternative, that a work independently written was afterwards
bodily thrown into the Mabfbhbfrata, is one which in the circumstances here
seems to me improbable.

4 See also pp. 238, 252, 299.

206 ανυοῖτά.

out that theory, but rendering interpolations possible, de-
serves to be noted. The scheme of the Anugita certainly
lends itself to interpolations. A story might without much
difficulty be added to the series of story joined to story
which it contains. Against this, however, it must not
be forgotten, that the Santi Parvan of the Mahabharata
and the Yogavasisht#a exhibit a precisely similar frame-
work of contents, and that the Pa#éatantra and the Katha-
saritsagara, among other works, follow the same model.
And from this fact it may be fairly argued, that while
there is, doubtless, room for suspecting interpolations in
such cases, there is this to be remembered, that with
respect to any particular one of these cases, such suspicion
can carry us but a very short way. And further, it is to
be observed, valeat quantum, that the connexion of the
several chapters of the Anugita one with the other is not
altogether a loose one, save at one or two points only,
while they are all linked on to the main body of the
narrative, only in what we have treated as the last chapter
of the Anugita, without any trace of any other connecting
link anywhere else. Upon the whole, therefore, we here
conclude, though not without doubt, that the whole of the
Anugita is the work of one author.

The next question to be discussed is the important one
of the age of the work. The quotations already given
above from Sankarasarya’s works, and one other which
is referred to in the note below’, suffice to show that the
Anugité must have been some few centuries old in the
time of Sankarasarya. For whether we treat the Anu-
gita as a part of the original Mahabharata or not, it is
not likely that such a scholar as Sankara would have
accepted the book as a genuine part of the Mahabharata,
and as a work of Vyasa, if it had not been in his day of
some respectable antiquity, of antiquity sufficient to have
thrown the real author into oblivion, and to have substi-

* See Sankara, Sirtraka Bhishya, p. 726. That, however, may be a quotation
from some other work. It may be noted that the passages quoted in the Bh&shya
on Sanatsugatiya I, 20 and I, 41 are not to be traced in our copies, though
expressly stated there to have been taken from the Anugtté.

INTRODUCTION. 207

tuted in his place Vy4sa, who lived at the junction of
the Dvdpara and Kali ages’, upwards of thirty centuries
before the Christian era. The calculation is avowedly
a very rough one, but I think we may, as the result of it,
safely fix the third century of the Christian era as the
latest date at which the Anugita can have been composed.
Let us now endeavour to find out whether we can fix the
date as lying within any better defined period. It is
scarcely needful to say, that the Anugita dates from a
period considerably subsequent to the age of the Upani-
shads. The passages relating to the Prawasamvdda and
so forth, which occur originally in the Upanishads, are
referred to in the Anugita as ‘ancient stories ’—an indica-
tion that the Upanishads had already come to be esteemed
as ancient compositions at the date of the latter work. It
is not necessary, therefore, to go through an elaborate
examination of the versions of the ancient stories alluded
to above, as contained in the Upanishads and in the
Anugita, more especially because it is possible for us to
show that the Anugit4 is later than the Bhagavadgita,
which latter work, as we have seen, is later than the Upa-
nishads. And to this point we shall now address ourselves.
We have already observed upon the story referred to at
the opening of this Introduction, which, historically inter-
preted, indicates the priority of the Bhagavadgita to the
Anugita. This conclusion is confirmed by sundry other
circumstances, which we must now discuss in some detail,
as they are also of use in helping to fix the position of the
work in the history of Sanskrit literature and philosophy.
First, then, it seems to me, that the state of society mirrored
in the Anugit4 indicates a greater advance in social evolu-
tion than we have already seen is disclosed in the Bhaga-
vadgita. Not to mention decorations of houses and so
forth, which are alluded to in one passage of the Anugita,
we are here told of royal oppressions, of losses of wealth
accumulated with great difficulty, and of fierce captivities ;
we are told, to adapt the language of a modern English
poet, of laws grinding the weak, for strong men rule the

1 Cf£ Sirtraka Bhishya, p. 913.

208 ANUGITA.

law; we have references to the casting of images with
liquefied iron, and to the use of elephants as vehicles’;
and we meet with protests against the amusements of music
and dancing, and against the occupation of artisans*. True
it is, that all these indications put together, fail to constitute
what, according to the standard of modern times, would be
called a highly artificial state of society. But it seems to
me to mark a very perceptible and distinct advance beyond
the social condition when mankind was divided into four
castes or classes, with such a division of duties, to put it
briefly, as that of preparation for a future world, govern-
ment of this world, agriculture and trade, and service
respectively *. Artisans, it will be observed, are not even
referred to in the Bhagavadgita, nor is there any trace of
royal oppressions, or unequal laws. Then as regards
music, it may be noted, that there are references to it in
the Brithadaérazyaka and Kaushitaki-upanishads ὁ, without
any indications of disapprobation. The protest against
music, therefore, and the sister art of dancing, is probably
to be explained as evoked by some abuses of the two arts
which must have come into prevalence about the time of
the composition of the Anugit&. A similar protest is found
recorded in the Dharmas4stras of Manu and Apastamba
and Gautama’®. We shall consider in the sequel the chrono-
logical positions of the Anugita with reference to those
Dharmasastras. But we have already pointed out that the
Gita stands prior to them both 5.

Look again at the views on caste which are embodied
in the Anugité and the Bhagavadgit4 respectively. The
reference to the Kshatriya as representing the quality of
passion, while the Brahmana represents the quality of good-
ness’, seems to place a considerably larger distance between
the Brahmana and the Kshatriya than is suggested by the
Bhagavadgitd, and thus marks an advance in the direction
of the later doctrine on the subject. And in connexion

1 Cf. Lalita Vistara, p. 17. 5 See pp. 325-365. 5 See Gitd, p. 126.
* See Brihadaranyaka, p. 454, and Kaushitaki, p. 68.

5. See Bubler’s Apastamba I, 1, 3, 11, Gautama II, 13, and Manu II, 178.

* P. a1 seq. ΤΡ. 329.

INTRODUCTION. 209
with this, perhaps, the discrepancy between the reading of
the Bhagavadgita at p. 85, and that of the Anugita at p. 255,
is not entirely without significance, though much weight
would not be due to it, if it stood alone. The expression
‘devoted royal sages,’ which we find in the one work,
makes way for ‘well-read Kshatriyas who are intent on
their own duties’ in the other. Again, although the pas-
sage at p. 353 is undoubtedly susceptible of a different
interpretation, it seems to me, that the word ‘twice-born'
there employed, was meant to be interpreted as meaning
the Brahmaaas, and not the three twice-born castes; and
if this interpretation is correct, we have here the very
proposition upon the absence of which in the Bhagavad-
gita we have already made some observations'. That
twice-born in the passage in question means Brahmana
only, is, of course, not a proved fact. But having regard
to the passages noted above and to the passage at p. 320,
where reference is made to disparagement of Brahmanas—
it is not twice-born there—and in the same clause with
disparagement of gods and Vedas, it seems to me that the
interpretation we have suggested must be taken to be the
true one. And it is to be further noted, that this conclusion
is corroborated by a comparison of the passage now under
consideration with a passage occurring in the Santi Parvan *,
in the Ragadharma section of it, where we read that ‘the
cow is the first among quadrupeds, gold among metals,
a mantra among words, and the Brahmaaa is the first
among bipeds.’ The cow and gold occur in the passage
in the Anugita also, very near the clause we are now dis-
cussing. And it is allowable to argue, that reading the two
together, twice-born in the Anugita must be interpreted
to be synonymous with Brdhmasa in the R4gadharma.
And the same conclusion is, to my mind, confirmed indi-
rectly by comparing the clause ‘the twice-born among
men’ of the Anugita with ‘the ruler of men among men’
of that Bhagavadgita, the teaching of which the former
work professes to recapitulate.

‘ P. 24 supra. 3. See note at p. 353.
(8) P

210 ANUGITA.

A similar inference seems to be derivable from a com-
parison of the specific doctrines as to the duties of Brah-
manas which are enunciated in the Gita and the Anugita.
In the latter work, the famous six duties are expressly
mentioned. We have already argued in our Introduction
to the Gita, that a comparison of the teaching of that work
upon this point with the teaching of Apastamba and Manu
shows the former to have been older than the latter. The
six duties mentioned in the Anugit4 are those also mentioned
by Manu and Apastamba. It follows, therefore, that the
Gita is prior to the Anugit4 also. Whether the Anugita is
prior or subsequent to Manu and Apastamba, is a question
which will have to be discussed in the sequel.

The net result of the whole of this comparison appears to
me to clearly show the Anugit4 to be a work of considerably
more recent date than the Bhagavadgit4. What interval
of time lay between the two, is a most interesting, but also
a most difficult, question. The differences we have noted
appear to me to indicate a pretty wide interval. If I am
right in regarding the Gita as a work of what may be called,
for practical purposes, the age of the older Upanishads, I
am inclined to think that the interval between the Gita and
the Anugita must have been one of larger extent than even
three or four centuries. For as we have already pointed
out, the description of the various ‘Itihasas’ mentioned in
the Anugita as ‘pur4tana’—ancient—points to at least
three or four centurics having elapsed between the close of
the Upanishad period and the composition of the Anugita.
It is obvious, however, that this result is not one with
which we can rest satisfied. Even if it were more precise
and accurate, it would only fix the age of the Anugita
with reference to the age of another work itself of unknown
and unascertained date. We must therefore endeavour to
compare the Anugita with some other work, the date of
which is better known. For this purpose, it seems to be not
of any great use to refer to the Sankhya and Yoga-sitras,
although it is not improbable that some materials might be
forthcoming for a useful comparison between them and the
Anugita. Neither the Sankhya nor the Yoga-sitras can

INTRODUCTION. 211

be said to have their ages fixed with even any approach to
accuracy. And in the case of the SAnkhya-sitras, there is
the further difficulty presented by the circumstance, that
there is room for very serious doubts as to whether the
current Sdtras are really of the authorship of Kapila, or
whoever else was the original founder of the system. With
regard to the Yoga, one or two observations from a different
point of view may not, however, be entirely out of place.
At p. 248 the Yoga Sastra is referred to eo nomine. What
SAstra is here alluded to? Is it Patadgali’s, or some other
S4stra dealing with similar topics? Or, again, is it an
entirely different matter that is alluded to, and are we not
to see in the expression in question an allusion to any sys-
tem formally propounded? I own, as stated in the note on
the passage, that my mind inclines to the last view. There
is not very much to say on either side of the question, as
far as I am able to understand it. But the view I incline to
appears to have one small circumstance in its favour. At
Ρ. 249 we have an allusion to persons who understand the
Yoga, and to a certain illustration propounded by them.
Now who are these persons? My limited knowledge of
Yoga literature has not enabled me to trace the illustration
anywhere else than in the Ka¢Aopanishad, and in the Sanat-
sugatiya. It seems to me very unlikely, that the illustration
can have been put forward in any work older than the
Kaékopanishad. And we may, I think, assume it as most
probable that the SanatsugAtiya borrowed it from that work.
If so, it is not likely that the Anugita can have referred to
any other master of the Yoga than the author of the Kasho-
panishad. And then it would seem to follow, that the
Anugit4 must have been composed at a time when, although
the Upanishads were looked on with reverence and as works
of authority, they were not yet regarded as part and parcel of
the Vedic revelation'. It is impossible not to perceive, that
the train of reasoning here is at every stage hedged round
with difficulties and doubts. And the inference therefore to
which we are led by it must be accepted with proportionate
rales for final emancipation are alluded to.
P2

212 ANUGITA.

caution. But if the reasoning is correct, it seems to be
certain, that the Anugita belongs to some period prior to the
second, and probable, that it belongs to some period prior
to the third century, before Christ. For in the second cen-
tury before Christ was composed the Mah4bhdshya of
Pataggali, in which Rahasyas—which is another name for
Upanishads—are mentioned as forming part of the Vedic
literature. And in Apastamba’s Dharma-sitras, which are
older than Pataggali, Upanishads! are mentioned in the
same way. I am aware that it may be said, that because
Upanishads as a class of works are mentioned by Pataggali
and Apastamba, it does not follow that any particular Upa-
nishad, such as the Kama, for instance, also existed at that
time. This is quite true. But without going now into the
general question, it is sufficient to point out, that our argu-
ment here is concerned merely with the recognition of the
Upanishads as a class of works forming part of the Vedic
canon. Such recognition must have come later than the
period at which the Anugita could speak of a passage in
the Ka?/a-upanishad as the utterance of Yogavids, or
persons -who understood the Yoga.

Turning now to the materials available for ascertaining
the relative chronological positions of the Anugitéa and
the rise of Buddhism, we have again to complain of their
unsatisfactory character. We will briefly note the two or
three circumstances which appear to have a bearing upon
this question. In the first place, we have the word Nir-
vana used in one passage of the Anugita in the sense of
the highest tranquillity, and there the simile of the ex-
tinction of the fire is expressly adduced. On this it may
be argued, that if the term Nirvana had become the well-
understood property of Buddhism, such a use of it as we
find here would probably not have occurred. Again, we
have the injunction that an ascetic must dwell in a
town only for one day and no more, while he may stay
at one place during the rains. This is very similar to an
injunction prescribed by the Buddhistic teachers also. But

' They are also referred to in the Buddhistic Lalita Vistara, p. 65.

INTRODUCTION. 213

this fact furnishes, I think, no safe ground for a chronolo-
gical inference, more especially because, as pointed out by
Dr. Bihler, the Buddhistic injunction is itself only borrowed
from the Brahminical rules on the subject’. It is impos-
sible, therefore, to say that the Anugit4 borrowed its
doctrine from Buddhism. It is, of course, equally impos-
sible on the other hand to say, that Buddhism borrowed
its rule from the Anugita. And, therefore, we can build
no safe inference upon this faet either. We have next the
very remarkable passage at chapter XXXIV, where various
contradictory and mutually exclusive views of piety are
stated, or rather passingly and briefly indicated—a passage
which one most devoutly wishes had been clearer than it
is, In that passage I can find no reference to Buddhism.
True it is that Nilakasx¢ha’s commentary refers some of
the doctrines there stated to Buddhistic schools*. But that
commentary, unsatisfactory enough in other places, is par-
ticularly unsatisfactory here. And its critical accuracy
may be judged from its reference to Saugatas and Yoga-
karas apparently as two distinct schools, whereas in truth
the Saugatas are Buddhists, and Yogaéaras one of the
four principal Buddhist sects. And it must be further
remembered, that the interpretations of Nilakastha, upon
which his specifications of the different schools are based,
are by no means such as necessarily claim acceptance. If
then we do not find any reference to Buddhism in this
passage, that fact becomes certainly a remarkable one.
Still, on the other hand, I am not prepared to apply the
‘negative argument’ here, and to say that inasmuch as
Buddhism is not referred to where so many different
opinions are referréd to, Buddhism cannot have come
into existence at the date of the Anugita. It seems to
me that the argument will here be a very hazardous one,
because if the author of the Anugita was, as we may assume
he was, an orthodox Hindu, he might well have declined,
although not unacquainted with Buddhism, to put into the
mouths of the seven sages even as a possible view, that

5 See Gautama, pp. Iv and 191. ἢ See also the gloss on chap. XXXIV, st. 14.

214 ανυοῖτά.

which was the view of a school esteemed heretical by the
author and his co-religionists. This passage, therefore,
also fails to furnish any tangible ground for a chronological
inference, at all events in the present state of our knowledge.
Lastly, we come to the allusion to those who indulge in con-
stant talk in disparagement of Vedas and Brahmanas, the two
being thus bracketed together in the original. That seems,
at the first blush, to be a somewhat more distinct allusion
to Buddhism than any of those we have noted above. But
even that is not unambiguous. If the stanzas quoted by M4-
dhavafarya, in his Sarvadarsanasangraha in its first section,
are the composition of the original founder of the A’arvaka
school, or even if they correctly represent the earliest
opinions of that school, it is at least quite as likely that
the K4rvakas were the target for the denunciations of
the Anugita in the passage in question as that the
Buddhists were so. To me, indeed, it appears to be more
likely. For Buddha’s opinion with regard to the Vedas is,
that they are inadequate; with regard to the Brahmanas,
that they are in no sense the chosen of God as they claim
to be. The opinion of the Aarvakas, on the other hand, is
a far more aggressive one, so to say. According to Madha-
vakarya, they taught that the Vedas were either simple
fatuity or imposture, and that the Brahmazas were im-
postors. It seems to me much more likely, that this,
which I have called a comparatively aggressive attitude, was
the one at which the remarks of the Anugita were levelled ;
and more especially does this appear to be correct when
we remember, that the view taught by Gautama Buddha
regarding the Vedas and the Brahmamas was propounded
by him only in its strongest form; and that even before
his time, the doctrine of the inadequacy of the Vedas for the
purpose of securing the summum bonum of humanity
had been taught by other teachers. It is further to be
recollected, that we have evidence showing that other
thinkers also than Buddha, or Brshaspati, had in early
days attacked the authority of the Vedas. Kautsa is the
name of one who was probably the most distinguished
among them. It is certainly possible that his followers

INTRODUCTION. 215

were the people branded as of ‘the dark quality’ by the
Anugita in the passage in question. We have, therefore,
at least two different recognised bodies of thinkers, and
one individual thinker, to whom the words under dis-
cussion may apply, and it is plainly unsafe, under these
circumstances, to draw any chronological inference based
on the hypothesis of one particular body out of those
three being the one intended by the author. Before
closing this part of the investigation, it may be interesting
to note, that the phrase ‘turning the wheel,’ a phrase now
so familiar to us as one of the household words of Buddhism,
is used in the Anugita with respect to king Ganaka. I do
not think, however, that either alone, or even coupled with
the word Nirvasa, that phrase can be made the basis of any
legitimate deduction in favour of the priority of the Anugita
to Buddhism. At the outside, the only deduction admissible,
if any deduction were admissible, would be, that the Anu-
gita was composed prior to the recognition, of Nirvaxa and
Xakrapravartana as specially Buddhistic words. But
priority to such recognition is not, I apprehend, necessarily
synonymous with priority to the rise of Buddhism.

The net result of this part of the investigation appears
to be, that we have pretty strong grounds for holding the
Anugita to belong to a period very considerably removed
from the period of the Upanishads and the Bhagavadgita ;
but that we have no tangible grounds on which to base any
deduction regarding its priority or otherwise to the Sankhya
and Yoga systems of philosophy, or to the great movement
of Gautama Buddha. There is only one other point, which
we can establish in a not entirely unsatisfactory way, and
which enables us to draw closer the limits within which
the Anugit4 must have been composed. That point is the
position of the Anugita with reference to Apastamba’s
Dharma-sitra. I need not say again, that I accept here
the proposition about the age of Apastamba which has been
laid down by Dr. Biihler, as a sufficiently satisfactory work-
ing hypothesis. And accepting that proposition, I venture
to suggest the fourth century B.C. as a not unlikely date
for the Anugita. It appears to me, that a comparison of

216 ANUGITA.

the Anugita and the rules of Apastamba upon one impor-
tant point which they both deal with shows the priority of
the former work. I allude to the rules and regulations
touching the four Asramas or orders contained in the Anu-
gita and in the Dharma-sitra of Apastamba. One circum-
stance strikes us at once on comparing the two works on
this point. Apastamba goes into a very great deal of
minute details more than the Anugita, although the latter
work does not deal with the topic in any very summary
mode. Taking all the differences between the two works
together, and the fact that the Anugita sets about the dis-
cussion of the topic in a manner which seems intended to
be—not, indeed, absolutely exhaustive, but still—very full,
I am very strongly inclined to attribute the differences to
an actual development and progress of doctrine. I will
endeavour to illustrate this view by means of a few detailed
instances'. And let us first take the order of householders
to which the Anugita gives precedence over the others.
One of the injunctions laid down by the Anugita is that the
householder should always be devoted to his wife. Against
this simple precept, we have a very minute series of rules
prescribed by Apastamba, which it is not necessary to refer
to specifically, but which may be seen in several of the
Sdtras contained in the first Khasda of the first Pasala of
the second Prasna. Compare again the excessive minute-
ness of the rules regarding the Bali-offering or the reception
of guests, as given by Apastamba, with the simple statement
of the Anugita that the five great sacrifices should be per-
formed. There again, I think, we are to see in this difference
of treatment the result of a pretty long course of ceremonial
progress. Proceeding to the rules regarding the Brahma-
arin or student, an analogous phenomenon meets us there.
Taking first the subject of food, we have a considerable
number of detailed injunctions in Apastamba, compared with
the simple rule of the Anugit4, that the student should, with
the leave of his preceptor, eat his food without decrying it.
Again with regard to alms, whereas the Anugita simply

' Cf. pp. 358, 360 infra with Apastambe, pp. 9 seq., 103 1€q., 114 8¢q-

INTRODUCTION. 217

says that the student should take his food out of the alms
received by him, Apastamba has an elaborate catena of
rules as to how the alms are to be collected, and from whom,
and so forth. Take again the provisions in the two works
regarding the description of the cloth, staff, and girdle of the
student. Apastamba refers to various opinions on this
subject, of which there is not even a trace in the Anugtt4?.
It appears that even before Apastamba’s time, distinctions
had been laid down as to the description of girdle staff and
cloth to be used by the different castes—distinctions of which
there is no hint in the Anugita, where all students, of what-
ever caste, are spoken of under the generic name. These
distinctions appear to me to point very strongly to that
ceremonial and doctrinal progress of which we have spoken
above. The tendency is visible in them to sever the Brah-
manas from the other castes—by external marks. And that
tendency, it seems to me, must have set in, as the merits
which had given the Brahmaaa caste its original position at
the head of Hindu society were ceasing to be a living reality,
and that caste was intrenching itself, so to say, more behind
the worth and work of the early founders of its greatness, than
the worth and work of their degenerating representatives.
These comparisons, taken together, appear to me to warrant
the proposition we have already laid down with regard to
the priority of the Anugtta to Apastamba. If we have not
referred to the rules relating to the two other orders of
forester and ascetic, it is because the scope for a comparison
of those is very limited. Those rules alone would scarcely
authorise the inference drawn above; but I can perceive
nothing in them to countervail the effect of the comparisons
already made. And it must be remembered, that the rules
as to foresters and ascetics would be less apt to undergo
change than those as to students and householders.

It appears to me that the view we have now expressed
may be also supported by a comparison of the doctrines of
the Anugitd and Apastamba touching the duties of Brah-
maxas. According to Apastamba, the occupations lawful

* Cf. also Bihler’s Gautama, p. 175.

218 ANUGITA.

to Brahmanas are the famous six referred to in our Intro-
duction to the Bhagavadgit4, and two others superadded,
namely, inheritance and gleaning corn in the fields. These
last are not mentioned in the Anugita, or in Manu either,
and are, even according to Apastamba, common to Brah-
mazas with Kshatriyas and Vaisyas. But as regards
the six above referred to, it is worthy of note, that the
Anugita apparently groups them into two distinct sets of
three. The first set of three consists of those which, in our
Introduction to the Bhagavadgita, we have characterised as
constituting rather the rights than the duties of Brahmamas,
and which the Anugita describes as ‘means of livelihood for
Brahmavzas,’ The other set of three consists of real duties, and
these the Anugita speaks of as ‘pious duties.’ This grouping
appears to me to furnish powerful corroboration of the view
put forward in our Introduction to the Bhagavadzita. It
would seem, that the possession of the moral and spiritual
merits which, according to the Gita, constituted the duty of
Brahmauas, in the simple and archaic society there disclosed,
was developed, in a more advanced and artificial state of
society, into the performance of the ‘pious duties’ of the Anu-
gita and the dutics which are ‘the means of livelihood.’ Then
in the further social evolution, in the course of which the old
spiritual view began to be forgotten, and the actual facts of
the past began to be transmuted into the dogmatic rules of
the future, the occupations of receiving presents, imparting
instruction, and officiating at sacrifices, became the special
occupations of the Brahmawas, and the distinction between
these occupations from their higher duties was thrown into
the background; and accordingly we find no allusion to any
such distinction in Apastamba or Manu, or, as far as I know,
in any other later embodiment of the current ideas on the
subject. If all this has been correctly argued, the conclusion
derivable from it is in entire accord with that which we have
already drawn, namely, that the Bhayavadgita, the Anugita,
and the Dharma-sdtra of Apastamba, belong to different

‘In Gautama X, 1 3, the ‘ pious dutics’ are called ‘obligatory,’ the otvers
‘additional for Brahmamas.’ Sce the note on the passage in Bubler's edition,
and cf, Gautama VIII, 9, 10.

INTRODUCTION. 219
stages of ancient Indian history, and that the stage to
which the Gita belongs is the earliest, and that to which
Apastamba belongs, the latest of such stages.

I am unable to find anything else in the way of internal
evidence bearing upon the date of the Anugita. It appears
to me, that the date to which the investigation we have
now gone through leads us, is one which, in the present
state of our information, may be fairly accepted as a pro-
visional hypothesis. It does not appear to me to conflict
with any ascertained dates, while it is pointed to as pro-
bable by the various lines of testimony which we have here
considered. We now proceed to discuss one or two other
points which may have a bearing upon this topic, but which
at present cannot yield us any positive guidance in our
search for the date of the Anugita. And first among these,
let us consider the various names of deities that occur
in different parts of the work. We have, then, Vishau,
Sambhu, Gishau, Soma, Aditya, Sirya, Mitra, Agni,
Kandra, Rudra, Siva, Varuna, Pragapati, Maghavat,
Purandara, Indra, Brahman, Satakratu, Dharma, N4rayana,
Vayu, Yama, Tvash¢ri, Hari, fsvara, and lastly Uma under
three different names, namely, Uma, Mahesvari, and Par-
vati. Now, leaving aside for the moment the three names
of Uma, which appear from the passage where they are
used to be all three the names of the same goddess, there
is no doubt that in the list above set out, some of the names
are merely used in different passages, but still to indicate
the same being. Thus, Indra, Satakratu, Purandara, and
Maghavat are really the names of one and the same deity.
But when Soma is mentioned as the deity presiding over
the tongue, and Aandramas as the deity presiding over
the mind, it becomes doubtful whether the two names
do really indicate the same deity, albeit in later Sanskrit
Soma and Xandramas both signify the moon. Similarly,
when Arka is said to be the deity presiding over the eye,
and Mitra over another organ, it seems open to question
whether Arka and Mitra both signify the sun there, as
they undoubtedly do in classical Sanskrit. True it is, that
even in such a recent work as the Sankhya-sdra, this mention

220 ANUGITA.

of Arka and Mitra as presiding deities of two several
organs does occur. But it is plain, that that circumstance
can have no bearing on the inquiry before us, for the
Sankhya-sdra is avowedly a compilation based on older
authorities, and in the particular part under consideration,
really reproduces a passage from some older work. It can-
not, therefore, be argued, that because Arka and Mitra were
identified with one another at the time of the Sankhya-sara,
and yet are mentioned as deities of two separate organs,
therefore, they must have also been regarded as one in
the older original work where they are also mentioned as
deities of two separate organs. And it may, perhaps, be
remarked here in passing, that the Vedanta Paribhasha has
Mrityu instead of Mitra, which would get rid of the diffi-
culty here altogether ; while as regards Soma and Kandra-
mas, the passage in the Sankhya-s4ra reads Praketas instead
of Soma, which would get rid of the other difficulty above
pointed out. Whether these discrepancies are owing to any
tampering with the lists of organs and deities, at a time
when the later identifications between different deities took
place, or whether they are to be explained on some other
theory, it is impossible at present to say. And, therefore,
it is also unnecessary to pursue the inquiry here any further.
It must suffice for the present to have drawn attention to
the matter.

Akin to this point, though quite distinct from it, is one
which arises on a passage where the emancipated being
is identified with Vishzu, Mitra, Agni, Varuna, and Praga-
pati'. Now it is reasonable to suppose, that the deities thus
specified here must have been among those held in highest
repute at the time, the whole significance of the passage
where they are mentioned requiring that that should be
so. But in our Pantheon as disclosed by our later litera-
ture, Mitra and Agni and Varuza occupy but a very sub-
ordinate position. Even in K4lidd4sa?, the subordination
of these deities to our celebrated Trinity seems to be quite

* See p. 345.
® See inter alia, Kumara II, 20 seq., and VII, 44 seq., and cf. our Bhartrshari
(Bombay Sanskrit Classics), Introd. p. xix.

INTRODUCTION, 221

fully established. But, on the other hand, in the Vedic
theogony, they are among the most prominent deities. In
the Taittiriya-upanishad, we have in the very first sentence
Mitra, Varusa, Vishvu, and Brahman (who may be iden-
tified with Pragapati) all mentioned together, and their
blessings invoked. This does not help in fixing a date for
the Anugit4; but it lends some support to the conclusion
already arrived at on that point, by showing that the
theogony of the Anugita is not yet very far removed from
the theogony of the Vedic times, while it is separated by
a considerable interval from the theogony disclosed in the
works of even such an early writer of the classical period
as KAliddsa.

Another point of similar bearing on our present investi-
gation is the mode in which the story of Parasurama is
dealt with in the Anugita. There is in the first place no
allusion to his being an incarnation of Vish#u, nor to the
encounter between him and his namesake, the son of
Dasaratha and the hero of the Ramdyana. We have, on
the contrary, an explicit statement, that after the advice
of the ‘ Pitris’ he entirely abandons the slaughter of the
Kshatriyas, and resorting to penance thereby achieves
final emancipation. We have elsewhere argued ', that the
theory of Parasurama being an incarnation of Vish#u, must
have probably originated prior to the time of Bhartrshari,
but later than the time of K4lid4sa. The allusion to
Parasurama in the work before us does not, however, enable
us to judge of its chronological position with reference to
Kalidasa. But the last point discussed renders it unnecessary
to consider this question further. It may be noted, by the
way, that the Anugit4 represents Parasurama, although
living in the Asrama or hermitage of his father, who was
a Rishi, as mounting a chariot for the purpose of sweeping
away the kinsmen of K4rtavirya. Whence he obtained a
chariot in a hermitage, the Anugit4 does not explain.

In connexion with the episode of Parasurama, may be
noted the list which occurs in the course of it, of the

1 See ‘ Was the Ramfyawa copied from Homer?’ pp. δύ, 57.

222 ANUGITA.

degraded Kshatriya tribes, of Dravidas, Sabaras, ὅς. Iam
unable to see that those names can give us any further
help in our present investigation than in so far as they
show that, at the time of the Anugit4, there must have
been some information about the south of India available
in the districts where the author of the Anugita lived.
Some of the tribes mentioned appear to have been located
far in the south of the Indian peninsula. But this is a
point on which we shall have to say something more in
discussing the next item of internal evidence to which we
shall refer. Here it is enough to point out that some of
the tribes mentioned in the Anugita are also referred to
in no less a work than the Aitareya-brahmama '.

We come next to the enumeration of the principal
mountains which is contained in one passage of the Anu-
gita. Those mountains are the Himalaya, the Périyatra,
the Sahya, the Vindhya, the Trikdsavat, the Sveta, the
Nila, the Bhdsa, the Kosh¢Aavat, the Mahendra, the Μάϊγα-
vat, and perhaps the Guruskandha. I am not sure whether
the last name is intended to be taken as a proper name,
or only as an epithet of Mahendra. Now compared with
the mountains mentioned in the BhagavadgitA, this is cer-
tainly a remarkable list. The Gita mentions only Meru?
and Himalaya; while here we have in the Anugit4 the
Sahya, and Malaya, and Trikd/avat, and Nila (the same,
I presume, with the modern Nilgiri, the Sanatorium of the
Madras Presidency), which take us far to the west and
south of the Indian peninsula; and the Mahendra and
MAlyavat, which, coupled with the mention of the river
Ganges, cover a considerable part of the eastern districts.
The Pariy4tra and Vindhya occupy the regions of Central
India. The Anugit4, therefore, seems to belong to that
period in the history of India, when pretty nearly the whole,

* Hauy'sed., p 183. And see generally on these tribes, Wilson's Vishwu Puraxa
(Hall's ed. , vol. ii, p. 170 seq., and Santi Parvan (Moksha), chap. 207, st. 42.

* This is also mentioned in the Anug{ta, but in a different passage. The Nila
is said by Professor Wilson to be a mountain in Orissa. But our suggestion has,
I find, been already made by Dr. F. E. Hall also: see on this, and generally,
Wilson's Vishwa Purasa, vol. ii, p. 141 seq. (ed. Hall). See also Indian
Antiquary, VI, 133 seq.

INTRODUCTION, 223

if not absolutely the whole, of the Indian continent was
known to the Sanskrit-speaking population of the country.
When was this knowledge reached? It is difficult to fix
the precise period ; and even if it could be fixed, it would
not help us to fix satisfactorily any point of time to which
the Anugita could be attributed. But it may be pointed
out here, that in Patasigali’s Mahabhdshya we have evidence
of such knowledge having been possessed by the Aryas in
the second century B.c. In truth, the evidence available
in the Mahabhashya is even fuller than this in the Anu-
gita. For Patafgali tells us of a town or city in the south
named K4#kipura'; he speaks of the dominions of the
Pandya kings, and of the Kola and Kerala districts?;
he refers also to the large tanks of the south; and he
makes allusions to linguistic usages current in the southern
and other provinces*. Before Patasigali’s time there
had taken place Mahendra’s invasion of Ceylon, and the
invading army must have penetrated through the southern
provinces. And there had been also put up the great
Inscriptions of Asoka, which have attracted so much in-
terest, and are proving such prolific sources of information
in various departments of knowledge. One of these inscrip-
tions was at Ga#gam, which is not very far from the
Mahendra mountain alluded to in the Anugita‘*. All these
facts support the conclusion drawn by General Cunningham
from the correctness of the information given to Alexander
the Great by the Hindus of his time, namely, that ‘the
Indians, even at that early date in their history, had a very
accurate knowledge of the form and extent of their native
land®.’ And not only do they support that conclusion,
they show that the knowledge covered other facts regarding

1 Bandras ed., p. 74 (IV, 2, 2).

* P. 60 (IV, 1, 4). See also p. 65.

® See Mahabhashya, p. 82 (I, 1, 5), p. 16 (I, 1,15; and cf. Muir, Sanskrit
Texts, vol. ii, pp. 152, 255.

* See Cunningham's Corpus Inscriptionum, I, p. 1.

* See Ancient Geography of India, p. 3. And compare also the information
collected in the Periplus of the Eurythryscan Sea (translated by Mr. McRindle),
pp. 102-136, where a large number of posts is mentioned as existing on the Indian
coasts, The Periplus seems to date from about go Α. Ὁ. sce ibid. p. 5).

224 ANUGITA,

their native land than its form and extent. It follows con-
sequently that this enumeration of mountains does not
require the date of the Anugita to be brought down to
a later period than the fourth century B.C., and leaves it
open to us, therefore, to accept whatever conclusion the
other evidence available may seem to justify. On the
other hand, it is plain also, that it affords no positive
information as to when the Anugité was composed, and
therefore we need not dwell any further upon the point
on the present occasion.

There are a few other points which arise upon the contents
of the Anugit4, but which are not, in the present condition
of our knowledge, capable of affording any certain guidance
in our present investigation. Thus we have the story of
Dharma appearing before king Ganaka disguised as a Brah-
mavza. I am not aware of any case of such disguises occur-
ring in any of the Upanishads, although there are numerous
parallel instances throughout the Purdnik literature !. It is,
᾿ however, difficult to draw any definite chronological infer-
ence from this fact. There is further the reference to the
attack of Rahu on the sun. It is difficult, in the present
state of our knowledge, to say for certain, when the theory
of eclipses there implied was prevalent. In the KX andogya-
upanishad* we have the emancipated self compared to the
moon escaped from the mouth of Rahu. And a text of the
Rig-veda, quoted by Mr. Yaga#esvara Sastrin in his Arya-
vidy4sudhakara 3, speaks of the demon Rahu attacking the
sun with darkness. Here again we have another matter of
some interest ; but I cannot sce that any safe deduction can
be derived from it, without a more ample knowledge of
other relevant matters than is at present accessible. Take
again the references to certain practices which look very
much like the practices of the Gainas of the present day.
Is the Anugita, then, earlicr or later than the rise of the
Gaina system? It is not safe, I think, to found an answer
to this question upon the very narrow basis afforded by the

* And sce, too, Kalidasa Kumara V, st. 84. * P. 622.
* P. 26. In Kalidasa’s Raghuvamsa the true explanation of eclipses is
alluded to. See Canto XIV, 40.

INTRODUCTION. 225

passage referred to. But it may be observed, that the pre-
cepts laid down in the passage in question are laid down as
precepts for orthodox Hindus, and not as the doctrines of
a heretical sect. They are also very general, and not so
minute as those which the Gainas of the present day observe
as binding upon them. If, therefore, any conclusion is to be
drawn from these precepts, it must be that the Anugit4
must have been composed prior to the rise of Gainism ; and
that Gainism must have appropriated and developed this
doctrine which it obtained from the current Brahmanism!.
If this is so, the Anugité must be a very ancient work
indeed. It is not, however, necessary to further work out
this line of argument, having regard to the opinions recently
expressed by Mr. Thomas’, rehabilitating the views enun-
ciated long ago by Colebrooke and others. If those views
are correct, and if Gainism was a dominant system in this
country prior even to the time of Gautama Buddha, and if,
further, we are right in the suggestion—for it is no more,
it must be remembered—that the Anugit4 dates from a
period prior to the rise of Gainism, then it would seem to
follow that the Anugit4 belongs to some period prior to the
sixth century B.c. All this, however, is at present very
hypothetical, and we draw attention to it only that the
question may be hereafter considered when fuller materials
for expressing a final judgment upon it become accessible.
Meanwhile, having regard to the views above alluded to as
so elaborately put forward by Mr. Thomas, it is possible
for us still to hold that, in the present state of our know-
ledge, the third or fourth century B.C. is not too early
a date to assign to the Anugit4, even on the assumption
that the precepts contained in that work regarding the care
to be taken of worms and insects were borrowed by it from
the Gaina system. With this negative result, we must for
the present rest contented.

One other fact of similar nature to those we have now

* As the Baddhists did in sundry instances, Cf. inter alia Bubler’s Gautama,
pp.lv and 191. And cf. also’ Was the Kamayama copied from Homer?’ pp. 48, 49.

* See Mr. Thomas's very elaborate discussion of the whole subject in the
Journal of the Koyal Asiatic Society (New Series}, vol. ix, p. 1§§ seq.

[:] Q

226 ανυοσῖτά.

dealt with may, perhaps, be also noticed here. We allude
to the stanzas which we find in the Anugita and also in the
SAnti Parvan of the Mahabharata and in the Manusmriti.
There is also one which the Anugité has in common with
the Parisishta of Yaska’s Nirukta'. It is not possible, I
conceive, to say finally whether one of these works borrowed
these stanzas from the other of them; while, on the other
hand, it is quite possible, as already argued by us in the
Introduction to the Gita, that all these works were only repro-
ducing from some entirely different work, or that the stanzas
in question were the common property of the thinkers of
the time. We have no means available for deciding between
these conflicting hypotheses.

We have thus noticed all the salient points in the evidence,
external and internal, which is available for determining the
position of the Anugita in our ancient literature. Nobody
who has seen even a little of the history of that literature
will be surprised at the quantity or quality of that evidence,
or the nature of the conclusions legitimately yiclded by it.
We have endeavoured to express those conclusions in
language which should not indicate any greater certainty
attaching to them than can fairly be claimed for them.
The net result appears to be this. The Anugitdé may be
taken with historical certainty to have been some centuries
old in the time of the great Sankarakarya. It was very
probably older than the Dharma-sitras of Apastamba, but
by what period of time we are not in a position at present
to define. It was, perhaps, older also than the rise of
Buddhism and Gainism, and of the Yoga philosophy ; but
on this it is impossible to say anything with any approach
to confidence. It is, on the other hand, almost certain that
it belongs to a period very considerably removed from the
older Upanishads ; probably removed by a distance of some
centuries, during which ‘stories’ not contained in the Upa-
nishads had not only obtained currency, but also come to be
regarded as belonging to antiquity”. And yet the period to

* Some of the Purdtana Itihasas, e.g. that of Narada and Devamatsa, are

not traceable in any Vedic work known to us. Devamata’s name I do not find
teferred to anywhere else.

INTRODUCTION. 227

which the work belongs was one in which the Upanishads
were only reverenced as the authoritative opinions of emi-
nent men, not as the words of God himself'. In this respect,
it may be said that the Anugit4 seems rather to belong to
an earlier stratum of thought than even the Sanatsugatiya,
in which a G#Anak4nda, as forming a part of the Vedic
canon, seems to be recognised*. But it is abundantly clear,
that the Anugita stands at a very considerable chronological
distance from the Bhagavadgita.

Such are the results of our investigation. We have not
thought it necessary to discuss the verse or the language of
the work. But it must in fairness be pointed out, that upon
the whole, the verse and language are both pretty near the
classical model. There are, it is true, a few instances of the
metrical anomalies we have noticed elsewhere, but having
regard to the extent of the work, those instances are far
from being very numerous. The language and style, too,
are not quite smooth and polished; though, judging
from them alone, I should rather be inclined to place the
Sanatsugatlya prior to the Anugita. But that suggests a
question which we cannot now stop to discuss.

One word, in conclusion, about the translation. The text
used has been chiefly that adopted in the commentary of
Arguna Misra, a commentary which on the whole I prefer
very much to that of Nilakas¢ha, which has been printed in
the Bombay edition of the Mahabharata. Arguna Misra,
as a rule, affords some explanation where explanation is
wanted, and does not endeavour to suit his text to any fore-
gone conclusion. His comments have been of the greatest
possible help to me; and my only regret is that the only
copy of his commentary which was available to me, and the
use of which I owe to the kindness of my friend Professor
Bh4ndarkar, was not as correct a one as could be desired.
I have also looked into the Vishamasloki, a short work
containing notes on difficult passages of the Mahabharata.

* See p. 211 supra.

5 See p. 146 supra. The Buddhists seem to have borrowed the division of
Karma and GAanakindas. See Dr. Kagendraléla Mitra’s Lalita Vistara ‘trans).),
p. 21. The division, therefore, was probably older than the first century B.C.

Q2

228 ANUGITA.

The MS. of it belonging to the Government Collection
of MSS. deposited in Deccan College was lent me also by
Professor Bhandarkar. The principles adopted in the trans-
lation and notes have been the same as those followed in
the other pieces contained in this volume.

P. 5. I take this opportunity of stating that it is not at
all certain that Arguna Misra is the name of the author of
the commentary which I have used. I find that in sup-
posing Arguna Misra to be the author, I confounded that
commentary, which does not mention its author’s name,
with the commentary on another section of the Maha-
bharata which does give its author's name as Arguna Misra,
and which is also among the MSS. purchased by Professor
Bhandarkar for the Government of Bombay. (See with
regard to these MSS. Professor BhAudarkar’s Report on
the Search for Sanskrit MSS. of 7th July, 1880.)

ANUGITA.

CuHapTer I.
Ganamegaya' said:

What conversation, O twice-born one?! took
place between the high-souled Kesava and Arguna,
while they dwelt in that palace?® after slaying their
enemies ?

Vaisampayana said :

The son of Preth4, after becoming possessed of
his kingdom (in an) undisturbed (state), enjoyed
himself in the company of Kvrshaa, full of delight
in that heavenly palace. And once, O king! they
happened to go, surrounded by their people, and
rejoicing, to a certain portion of the palace which
resembled heaven. Then Arguna, the son of PAandu,
having surveyed with delight that lovely palace, in
the company of Kvishaa, spoke these words: “Ὁ
you of mighty arms! O you whose mother is
Devaki‘! when the battle was about to commence,
I became aware of your greatness, and that divine

1 This is the prince to whom the Mahfbbfrata, as we have it,
purports to have been related.

5.1. ε. Vaisampayana, who relates the Mah&bbfrata to Gana-
megaya.

5 This appears to have been situated at Indraprastha, and to
have been the one built for the Pandavas by the demon Maya, as
related in the Sabha Parvan.

* This is a rather unusual form of address.

230 anuGiTA.

form of yours'. But that,O Kesava! which through
affection (for me) you explained before’, has all dis-
appeared, O tiger-like man! from my degenerate
mind. Again and again, however, I feel a curiosity
about those topics. But (now), O Madhava! you
will be going at no distant date to Dvaraka.’

Vaisamp4yana said :
Thus addressed, that best of speakers, Kv#shaa,
possessed of great glory, replied in these words after
embracing Arguna.

Vasudeva said :

From me, O son of Prttha! you heard a mystery,
and learnt about the eternal*® (principle), about
piety in (its true) form, and about all the everlasting
worlds‘. It is excessively disagreeable to me, that
you should not have grasped it through want of
intelligence. And the recollection (of it) now again
is not possible (to me). Really, O son of Pandu!
you are devoid of faith and of a bad intellect. And,
O Dhanaggaya! it is not possible for me to repeat
in full (what I said before). For that doctrine was
perfectly adequate for understanding the seat* of the
Brahman. It is not possible for me to state it again
in full in that way. For then accompanied by my
mystic power*, 1 declared to you the Supreme
Brahman. But I shall relate an ancient story upon

' Cf. Bhagavadgfta, chapters X and XI passim.
* Le. in the Bhagavadgfta.
This may also be taken with piety thus: ‘and learnt about the

eternal piety in (its true) form.’

* As to the plural, see Sankara on Mundaka, p. 320.

* Cf. Gita, p. 78. For ‘ understanding’ here we might, perhaps,
substitute ‘attaining.’ The original word means both understanding
and attaining. * Cf. Gi, p. 82.

CHAPTER I, 21. 231

that subject, so that adhering to this knowledge, you
may attain the highest goal. O best of the sup-
porters of piety ! listen to all that I say. (Once), O
restrainer of foes! there came from the heavenly
world and the world of Brahman’, a Brahmana
difficult to withstand *, and he was (duly) honoured
by us. (Now) listen, without entertaining any mis-
givings, O chief of the descendants of Bharata! O
son of Prrtha! to what he said on being interrogated
by us according to heavenly rules *.

The Brahmaaa said:

O Krishna! O destroyer of Madhu! I will explain
to you accurately what you, out of compassion for
(all) beings *, have asked me touching the duties (to
be performed) for final emancipation. It is destructive
of delusion, O Lord! Listen to me with attention °,
as I relate it, O Madhava! A certain Brahmana
named KAsyapa, who had performed (much) penance,
and who best understood piety, approached a certain
twice-born (person) who had learnt the Scriptures
relating to (all) duties *, having heard (of him, as
one) who had over and over again gone through all
knowledge and experience about coming and going ’,
who was well versed in the true nature of all worlds °,

2 This seems to mean not the Supreme Brahman, but the Creator.

1. Cf. Sanatsugatiya, p. 161, ‘not to be shaken.’

5. I suppose this to mean according to the forms proper in the
case of such a being as the one in question. Cf. Git4, p. 62,
and note there.

4 This is not easy to understand. Perhaps the allusion is to the
doctrine at Git, pp. 54, 55- 5 Cf. Brihadfranyaka, p. 447.

* I.e. all prescribed acts of piety.

7 As to knowledge and experience, cf. Git4, p. 57; and as to
coming and going, cf. ibid. p. 84.

* J.e. as stated, for instance, at Gita, p.79,or Brshadaranyaka, p.61 3.

232 ANuGITA.

who knew about happiness and misery ', who knew
the truth about birth and death*, who was con-
versant with merit and sin, who perceived the migra-
tions of embodied (souls) of high and low (degrees)
in consequence of (their) actions, who moved about
like an emancipated being, who had reached per-
fection ®, who was tranquil, whose senses were re-
strained, who was illumined with the Brahmic
splendour‘, who moved about in every direction,
who understood concealed movements δ, who was
going in company of invisible Siddhas and celestial
singers δ, and conversing and sitting together (with
them) in secluded (places), who went about as he
pleased, and was unattached (anywhere) like the
wind. Having approached him, that talented ascetic
possessed of concentration (of mind), that best of
the twice-born, wishing to acquire piety, fell at his
feet, after seeing that great marvel. And amazed on
seeing that marvellous man, the best of the twice-
born, Kasyapa, pleased the preceptor by his great
devotion. That was all appropriate ’, (being) joined
to sacred learning and correct conduct. And, O
terror of your foes! he pleased that (being) by (his
purity of) heart and behaviour (suitable) towards
a preceptor *. Then being satisfied and pleased, he
spoke to the pupil these words, referring to the

' Cf. infra, p. 245. * Cf. Gfta, pp. 48, 103.

* Gf. Gité, passim. 4 Cf. Sanatsugitfya, p. 162.

* Le. moving about so as not to be seen by everybody.

* Literally, ‘ holders of wheels,’ which Arguna Misra interprets to
mean ‘A ‘ramas.’ At Santi Parvan (Moksha Dharma) CCXLIV, 26
Nilaka#/ha renders Kakradhara by Xakravartin or Emperor.

7 Le. as Kasyapa was possessed of Vedic lore, and behaved as
he ought to behave in his capacity of pupil, it was natural that the
other should be pleased. ® See p. 176 seq. supra.

CHAPTER I, 38. 233

highest perfection. Hear (them) from me, Ὁ
Ganardana !

The Siddha said:

Mortals, O dear friend'! by their actions which
are (of) mixed (character), or which are meritorious
and pure, attain to this world as the goal, or to
residence in the world of the gods*. Nowhere is
there everlasting happiness; nowhere eternal resi-
dence*. Over and over again is there a down-
fall from a high position attained with difficulty.
Overcome by lust and anger, and deluded by desire,
I fell into uncomfortable and harassing states (of
life), in consequence of (my) committing sin. Again
and again death, and again and again birth’. I ate
numerous (kinds of) food, sucked at various breasts,
saw various mothers, and fathers ofdifferent sorts; and,
O sinless one! (I saw) strange pleasures and miseries.
Frequently (I suffered) separation from those I loved,
association with those I did not love. Loss of
wealth also came on me, after I had acquired that
wealth with difficulty; ignominies full of affliction
from princes and likewise from kinsmen ; excessively
poignant pain, mental and bodily. 1 also underwent
frightful indignities, and fierce deaths and captivities;
(I had a) fall into hell, and torments in the house of
Yama‘. [also suffered much from old age, continual
ailments, and numerous misfortunes flowing from the
pairs of opposites*. Then on one occasion, being
much afflicted with misery, I abandoned the whole

' The same word as at Gfté, p. 72.

* Cf. Xkandogya-upanishad, pp. 356-359, and Gfté, p. 84.
* See Gitd, p. 76, and cf. Kasha, p. go.

4 For the whole of this passage, cf. Maitrf-upanishad, p. 8.
® See Mann VI, 61. 4 See Gita, p. 48.

234 anuciTA.

course of worldly life, through indifference (to worldly
objects), and taking refuge with the formless (prin-
ciple)". Having learnt about this path in this world,
I exercised myself (in it), and hence, through favour
of the self, have I acquired this perfection*®. 1 shall
not come here again‘; I am surveying the worlds,
and the happy migrations® of (my) self from the
creation of beings to (my attaining) perfection.
Thus, O best of the twice-born! have I obtained
this highest perfection. From here I go to the
next® (world), and from there again to the still
higher (world)—the imperceptible seat of the Brah-
man. Have no doubt on that, O terror of your
foes™! 1 shall not come back to this mortal world.
I am pleased with you, O you of great intelligence !
Say, what can I do for you? The time is now
come for that which you desired in coming to me.
I know for what you have come to me. But I shall
be going away in a short time, hence have I given

1 Taking refuge, says Nilakan/ha, in the belief of my being
identical with the Brahman, which is to be comprehended by means
of the profound contemplation called Asamprag/ita Samadhi.

* Le., says Nilakaw/ha, the mind, and he cites Maitri, p.179. Cf.
Kasha, p. 108. The rendering at p. 192 supra will also suit (through
the self becoming placid). This placidity is defined at Santi Parvan
(Moksha Dharma) CCXLVI, 11, with which cf. Gité, p. 69. See
Gité, p. 51.

* As above described.

4“ Cf. Khandogya, p. 628; sce also ibid. p. 282.

* He calls them happy because they have ended happily, I pre-
sume. ‘Surveying the worlds’ Nilakan/ha takes to be an index of
omniscience. Cf. Sanatsugatiya, p.174. See also Yoga-sdtras III,
25. and commentary there.

* Ie, the world of Brahman, or the Satyaloka; and the next
siep is assimilation into the Brahman.

* So read all the copies I have seen, though K4syapa is the
person addressed.

CHAPTER I, 5. 235

this hint to you. I am exceedingly pleased, O clever
one! with your good conduct. Put (your) questions
without uneasiness, I will tell (you) whatever you de-
sire. I highly esteem your intelligence, and greatly
respect it, inasmuch as you have made me out';
for, O Kasyapa! you are (a) talented (man).

Cuapter II.

Vasudeva? said :
Then grasping his feet, Kasyapa asked questions
very difficult to explain, and all of them that (being),
the best of the supporters of piety, did explain.

Ka4syapa said :

How does the body perish, and how, too, is it
produced ? How does one who moves in this
harassing course of worldly life become freed? And
(how) does the self, getting rid of nature, abandon
the body (produced) from it? ? And how, being freed
from the body, does he attain to the other‘? How
does this man enjoy the good and evil acts done
by himself? And where do the acts of one who is
released from the body remain?

The Brahmaaa said:

Thus addressed, O descendant of Vrishai! that
Siddha answered these questions in order. Hear
me relate what (he said).

* This was difficult, as the Siddha possessed extraordinary powers,
such as that of concealed movement, &c. * Sic in MSS.

* Cf. as to getting rid of nature, Gité, pp. 75-106. As to the
body produced from nature, cf. ibid. p. 112, and pp. 317-318 infra,

* Le. the Brahman, says Nilakansha.

236 ανυοῖτά.

The Siddha said:

When those actions, productive of long life and
fame', which a man performs here, are entirely
exhausted, after his assumption of another body,
he performs (actions of an) opposite character, his
self being overcome at the exhaustion of life. And
his ruin being impending, his understanding goes
astray. Not knowing his own constitution *, and
strength, and likewise the (proper) season, the man
not being self-controlled, does unseasonably what is
injurious to himself. When he attaches himself to
numerous very harassing (actions); eats too much‘, or
does not eat at all; when he takes bad food, or meat’,
or drinks, or (kinds of food) incompatible with one
another, or heavy food in immoderate quantities, or
without (previously taken food) being properly di-
gested; ortakestoo much exercise, or is incontinent; or
constantly, through attachment to action, checks the
regular course (of the excretions‘); or takes juicy food’;
or sleeps by day*; or (takes food) not thoroughly
prepared; (such a man) himself aggravates the dis-

* One reading omits ‘ fame,’ as to which cf. Taittirfya-upanishad,
p.129; KhAndogya, pp. 122-227. As to long life, cf. KAandogya.
Ρ. 272; exhausted, i.e. by enjoyment of fruit in another world.

* Cf. Sarfraka Bhashya, p. 753 seq., where we have a slightly
different view.

® Arguna Misra renders the original, sattva, by svabh4va.

4 Cf. for all this, Git4, pp. 62, 69, 118, which passages, however, are
from a slightly different point of view. See also KAandogya, p. 526.

* A various reading here excludes meat. But cf. Apastamba I,
1, 2, 23; Gautama II, 13. * So says Nilakamsha.

7 J.e. which turns to juice in digestion, much juice being a cause
of indigestion, say the commentators.

* This is doubtful. The sense may be, ‘ who takes juicy or not
thoroughly prepared food by day and night” But see Asvaliyana
Grrhya-sitra, p. 90; Apastamba I, 1, 2, 24; Gautama II, 13.

CHAPTER II, 20. 237

orders (in the body) when the time comes’. By
aggravating the disorders (in) his own (body), he
contracts a disease which ends in death, or he even
engages in unreasonable (acts), such as hanging?
(oneself). From these causes, the living* body of
that creature then perishes. Learn about that
correctly as I am about to state it. Heat being
kindled in the body, and being urged by a sharp.
wind 4, pervades the whole frame, and, verily, checks
the (movements of all the) life-winds. Know this
truly, that excessively powerful heat, if kindled in
the body, bursts open the vital parts—the seats of
the soul’. Then the soul, full of torments, forthwith
falls away from the perishable (body). Know, O
best of the twice-born! that (every) creature leaves
the body, when the vital parts are burst open, its self
being overcome with torments. All beings are con-
stantly distracted with birth and death; and, O chief
of the twice-born! are seen abandoning (their) bodies,
or entering the womb on the exhaustion of (their
previous) actions*. Again, a man suffers similar tor-
ments, having his joints broken and suffering from

1 The time of destruction, says Arguna Misra.

* Which, say the commentators, leads to death, even without
any disease. ;

2. So I construe the original, having regard to the question, ‘how
does the body perish?’ The other reading, which is in some respects
better, is equivalent to ‘the life falls away from the body of that
creature.’

4 This is different, as the commentators point out, from the
ordinary life-winds.

5 The original here is gtva, not 4tman, which we have rendered
‘self’ This refers rather to the vital principle. As to the seats,
cf. Yagfavalkya Smriti II, 93 seq.

41 adopt the reading karmanam, which I find in one of the MSS.
I consulted. I think it probable that that was the reading before
the commentators. ‘The other reading is marmazam.

238 ANUGITA

cold, in consequence of water’. As the compact
association of the five elements is broken up, the
wind in the body, distributed within the five elements?,
between the upward and downward life-winds, being
aggravated by cold, and urged by a sharp wind’, goes
upwards‘, abandoning the embodied (self) in con-
sequence of pain. Thus it* leaves the body, which
appears devoid of breath. Then devoid of warmth,
devoid of breath, devoid of beauty, and with con-
sciousness destroyed, the man, being abandoned by
the Brahman ", is said to be dead. (Then) he ceases
to perceive (anything) with those very currents?
with which the supporter of the body® perceives
objects of sense. In the same way, it is the eternal
soul which preserves in the body the life-winds which
are produced from food *®. Whatever (part of the
body) is employed in the collection ® of that, know

' Having spoken of heat, he now speaks of the effects of cold.
I am not sure if the water here refers to the water of the ‘juicy’
substances before referred to.

2 This means, I presume, within the dissolving body. Cf. Maitri-
upanishad, p. 42.

5. See note 4, last page. 4“ To the head, Arguna Misra.

* That is, the wind, I suppose, and then the breath departs from
the body, and the man is said to die. ‘ Devoid of beauty,’ further
on, means, disfigured in the state of death.

* Le. the mind, Arguna Misra.

7 The senses. Cf. Svetasvatara, p. 288.

* See and cf. p. 262 infra,

* This, says Arguna Misra, is in answer to the possible question
why this ‘sharp wind’ does not work with the life-winds. The
answer is, that such working requires the presence of the soul, which
Arguna Misra says here means ‘mind.’ As to ‘ production from
food,’ cf. KzAndogya, p. 421 seq., and Taittirlya Aramyaka, Ρ. 893.

16 Collection of that = turning the food into semen, says Arguna
Misra, who adds, ‘in those vital parts, which are useful for this
purpose, the life-wind dwells.’

CHAPTER II, 34. 239

that to be a vital part, for thus it is seen (laid down)
in the Scriptures. Those vital parts being wounded,
that (wind) directly comes out therefrom, and entering
the bosom of a creature obstructs the heart’. Then
the possessor of consciousness knows nothing 2.
Having his knowledge enveloped by darkness’,
while the vitals are still enveloped, the soul‘, being
without a fixed seat, is shaken about by the wind.
And then he heaves a very deep and alarming gasp,
and makes the unconscious body quiver as he goes
out (of it). That soul, dropping out of the body, is
surrounded on both sides by his own actions‘, his
own pure and meritorious, as also his sinful (ones).
Brahmaaas, possessed of knowledge, whose con-
victions are correctly (formed) from sacred learning,
know him by (bis) marks as one who has performed
meritorious actions or the reverse. As those who
have eyes see a glow-worm disappear here and there
in darkness, so likewise do those who have eyes
of knowledge. Such a soul, the Siddhas see with
a divine eye, departing (from the body), or coming
to the birth, or entering into a womb*. Its three
descriptions ἴ of seats are here learnt from the Scrip-
tures. This world is the world of actions*, where

1 Arguna Misra renders this to mean ‘ mind.’

* As the mind is obstructed, says Arguna Mista. The possessor
of consciousness = the self, Arguna.

* I.e. pain, Arguna Misra.

* Le. mind, Arguna Misra. 5 Cf. Brihadaranyaka, p. 843.

4 See Aitareya-upanishad, p. 222, and Sankara’s commentary
there. The coming to the birth is the coming out of the womb
into the world. Cf. also Gité, p. 112.

* As stated further on, viz. this world, the next world, and the
womb. With this compare X/AAndogya, p. 359.

9 Cf. our Bhartrshari (Bombay series), Notes (Nitisataka), p. 27.

240 ANUGITA.

creatures dwell. All embodied (selfs), having here
performed good or evil (actions), obtain (the fruit).
It is here they obtain higher or lower enjoy-
ments by their own actions. And it is those whose
actions here are evil, who by their actions go to hell.
Harassing is that lower place where men are tor-
mented. Freedom from it is very difficult, and the
self should be specially protected from it. Learn
from me now the seats in which creatures going
up ' dwell, and which I shall describe truly. Hearing
this, you will learn the highest knowledge, and
decision regarding action®. All (the worlds in) the
forms of stars, and this lunar sphere’, and also this
solar sphere which shines in the world by its own
lustre, know these to be the seats of men who
perform meritorious actions. All these, verily, fall
down again and again in consequence of the ex-
haustion of their actions*. And there, too, in
heaven, there are differences of low, high, and
middling ®. Nor, even there, is there satisfaction,
(even) after a sight of most magnificent splendour.
Thus have I stated to you these seats distinctly.
I will after this (proceed to) state to you the pro-
duction of the fatus*. And, O twice-born one!
hear that attentively from me as I state it.

* Cf. on this and ‘lower place,’ Gita, p. rog; Sankhya Karik4, 44.

* The readings here are most unsatisfactory. The meaning of
the printed reading adopted above would seem to be, ‘decision as
to what actions should be performed,’ &c.

* Cf. Gita, p. 81, and Sanatsugativa, p. 158. 4 Cf. Gita, p. 84.

* Arguna Misra says, ‘In heaven=in the next world, low = infe-
nior(?), high= heaven, and middling = the space below the skies
(antariksha).’ For the three degrees of enjoyment in heaven, see
Yogavasish/Aa I, 35 seq.

* ‘Lhis is the third of the three seats above referred to.

CHAPTER III, 7. 241

Cuapter III.

There is no destruction here of actions good or
not good'. Coming to one body after another they
become ripened in their respective ways?. As a
fruitful (tree) producing fruit may yield much fruit,
so does merit performed with a pure mind become
expanded *. Sin, too, performed with a sinful mind, is
similarly (expanded). For the self engages in action,
putting forward this mind‘. And now further, hear
how δ a man, overwhelmed with action, and enveloped
in desire and anger®, enters a womb. Within the womb
of a woman, (he) obtains as the result of action a body
good or else bad’, made up of virile semen and blood.
Owing to (his) subtlety and imperceptibility, though
he obtains a body appertaining to the Brahman, he
is not attached anywhere; hence is he the eternal
Brahman*. That is the seed of all beings; by that

1 Cf. Maitri-upanishad, p. 53, and Muadaka, p. 270. And see
generally as to this passage, Sarfraka BhAshya, pp. 751-760.

* Ie. they yield their respective fruits; cf. Maitri, p. 43, and
A AAndogya, p. 358.

5 This explains, say the commentators, how even a little merit or
sin requires sometimes more than one birth to enjoy and exhaust.

* As a king performs sacrifices ‘putting forward’ a priest, Arguna
Misra ; and cf. Dhammapada, the first two verses.

6 Arguna Misra has tatha, ‘in the same way,’ instead of this,
and renders it to mean ‘ putting forward’ the mind.

* Hence he does not get rid of birth and death.

Τ᾿ Good=of gods or men; bad=of the lower species of creatures,
Arguna.

* He, in the preceding sentences, according to Arguna Misra,
means the self, through the mind, or ‘ putting forward’ the mind,
as said above. In this sentence, he takes ‘he’ to mean the mind
itself; Brahman=the self; and the mind, he says, is called the
Brahman, as it, like the self, is the cause of the Xaitanya, intelli-
gence, in all creatures.

[8] R

242 AnuGiTA.

all creatures exist. That soul, entering all the limbs
of the foetus, part by part, and dwelling in the seat
of the life-wind', supports (them) with the mind *.
Then the foetus, becoming possessed of consciousness,
moves about its limbs. As liquefied iron being
poured out assumes the form of the image®, such
you must know is the entrance of the soul into the
foetus. As fire entering a ball of iron, heats it, such
too, you must understand, is the manifestation of
the soul in the foetus. And asa blazing lamp shines
in a house, even so does consciousness light up
bodies *. And whatever action he performs, whether
good or bad, everything done in a former body must
necessarily be enjoyed (or suffered). Then® that is
exhausted, and again other (action) is accumulated,
so long as the piety which dwells in the practice
of concentration of mind for final emancipation * has
not been learnt. As to that, O best (of men)! I will
tell you about that action by which, verily, one going
the round of various births, becomes happy. Gifts,
penance, life as a Brahmaé4rin, adherence to pre-
scribed regulations, restraint of the senses 7, and also

* Te. the heart.

* Arguna Misra says that the soul at the beginning of the
sentence means the mind, and mind here means knowledge or
intelligence. Cf. p. 238 supra.

* In the mould of which, that is to say, it is poured.

* Cf. Gita, p. 106. The three similes, says Nflakan/ha, show
that the soul pervades the whole body, is yet imperceptible, and
also unattached to the body. Arguna Misra’s explanation is
different, but 1 prefer Nilakansha's.

® Ie. by the enjoyment or suffering.

* Le. while he does not possess the knowledge which leads to
the piety necessary as a preliminary for final emancipation, and
which ultimately destroys action. Cf. Gitd, p. 62.

" Le. keeping the senses of hearing &c. from all operations

CHAPTER III, 23. 243

tranquillity, compassion to (all) beings, self-restraint,
and absence of cruelty, refraining from the appro-
priation of the wealth of others, not acting dishonestly
even in thought towards (any) being in this world,
serving mother and father, honouring deities and
guests, honouring preceptors, pity, purity, constant
restraint of the organs', and causing good to be
done; this is said to be the conduct of the good*.
From this is produced piety, which protects people
to eternity. Thus one should look (for it) among
the good, for among them it constantly abides. The
practice to which the good adhere, points out (what)
piety (is)*. And among them dwells that (course of)
action which constitutes eternal piety. He who
acquires that, never comes to an evil end‘. By this
are people held in check from making a slip in the
paths of piety’. But the devotee who is released*
is esteemed higher than these. For the deliver-
ance from the course of worldly life of the man who
acts piously and well, as he should act, takes place
after a long time’. Thus a creature always meets
with (the effects of) the action performed (in a)
previous (life). And that® is the sole cause by which
he comes here (in a) degraded (form). There is
save those relating to the Brahman. Tranquillity is the same thing
as regards the mind.

1 This I take to mean restraint of the active organs, such as

speech, ἃς. ‘Self-restraint’ is rendered by Nflakan/ha to mean
‘concentration of mind.’

* Cf. Maitrt, p. 57; AAandogya, p. 136; and Git4, pp. 103, 119.

*Cf. Apastamba I, 1,1, 2; 1, 7,20, 7; Sakuntalé, p. 30 (Williams).

* Cf. Gita, p. 72.

* By this, ie. by the practice of the good, Arguna Misra.

4 From delusion, Arguna Misra; emancipated by force of his
devotion, Nilakansha.

* Cf. Giti, p. 73; KAandogya, pp. 136,137. 5 Scil. the action.

R 2

244 ANuGITA.

in the world a doubt as to what originally was the
source from which he became invested with a body.
And that I shall now proceed to state. Brahman, the
grandfather of all people, having made a body for
himself, created the whole of the three worlds, mov-
ing and fixed’. From that he created the Pradhana.
the material cause of all embodied (selfs), by which all
this is pervaded, and which is known in the world as
the highest ἢ This is what is called the destructible’;
but the other‘ is immortal and indestructible. And
Pragdpati, who had been first created, created all
creatures and (all) the fixed entities, (having) as
regards the moving (creation), a pair separately for
each® (species). Such is the ancient (tradition)
heard (by us). And as regards that, the grandsire
fixed a limit of time, and (a rule) about migrations
among (various) creatures, and about the retum ".
What I say is all correct and proper, like (what
may be said by) any talented person who has in

1 T.e. animate and inanimate. ‘A body for himself’ undeveloped
Akasa, Nilakan/ha, But see Sankhya-sara, p. 19, and Sankhya Prav.
Bhashya I, 122, and III, 10.

* Cf. inter alia Git4é, p. 58 and note, and Sankhya-sara, p. 11.
As to the words at the beginning of this sentence, ‘ from thar,’ cf.
Taittirfya-upanishad, p. 67, where everything is derived from Akdsa,
mentioned in the last note, and Akasa from the Brahman.

2 Cf. Gitd, p. 113, where there are three principles distinguished
from each other.

* Le. the self, Arguna Misra.

* A pair, i.e. a male and female for each species, such as man, &c.,
Arguna Misra.

4 Prag4pati fixed the limit of life for every ‘moving’ creature, and
the rule as to going from one species of body into another, and
as to going from one world to another. As to a part of ‘the
ancient tradition,’ the first stanza of the Mundaka-upanishad may
be compared.

CHAPTER IV, I. 245

a former birth perceived the self?. He who properly
perceives pleasure and pain to be inconstant, the
body to be an unholy aggregate*, and ruin to be
connected with action®, and who remembers that
whatever little there is of happiness is all misery “,
he will cross beyond the fearful ocean of worldly
life, which is very difficult to cross. He who under-
stands the Pradhana®, (though) attacked by birth
and death and disease, sees one (principle of) con-
sciousness in all beings possessed of consciousness ὅ.
Then seeking after the supreme seat, he becomes
indifferent to everything’. O best (of men)! I will
give you accurate instruction concerning it. Learn
from me exhaustively, O Brahmaaa! the excellent
knowledge concerning the eternal imperishable seat,
which I am now about to declare.

Cuapter IV.

He who becoming placid *, and thinking of nought,
may become absorbed in the one receptacle ", aban-
doning each previous (element), he will cross beyond

! Arguna Misra says the strength of the impression in the former
birth would give him this knowledge in the subsequent birth.

* Cf. Sanatsugatfya, p. 155. * Cf. inter alia p. 256 infra.
4 Cf. Gttd, p. 79. 6 Otherwise called Prakriti, or nature.
4 Cf. Gita, p. 124. * Cf. Οἱ, p. ται.

* We now begin, as Nflakaw/ka points out, the answer to the

question put above by K4syapa about the emancipation of the self.
Placid, Arguna Misra renders to mean ‘silent, taciturn.’ See p. 234
supra.
* The path of knowledge, says Arguna Misra; the Brahman,
says Nilakaw/4a. Abandoning each element= absorbing the gross
into the subtle elements, and so forth, Nflakas/ha; abandoning
each elementary mode of worship till one reaches that of contem-
plating the absolute Brahman, Arguna Misra.

246 anuGiTA.

(all) bonds. A man who is a friend of all, who en-
dures all, who is devoted to tranquillity’, who has
subdued his senses, and from whom fear and wrath
have departed, and who is self-possessed 5, is re-
leased. He who moves among all beings as if they
were like himself*, who is self-controlled, pure, free
from vanity‘ and egoism, he is, indeed, released
from everything. And he, too, is released who is
equable towards both life and death δ, and likewise
pleasure and pain, and gain and loss, and (what is)
agreeable and odious*. He who is not attached to
any one, who contemns no one, who is free from
the pairs of opposites, and whose self is free from
affections’, he is, indeed, released in every way.
He who has no enemy, who has no kinsmen, who
has no child, who has abandoned piety, wealth, and
lust altogether, and who has no desire, is released.
He who is not pious and not impious ", who casts off
(the merit or sin) previously accumulated, whose
self is tranquillised by the exhaustion of the primary
elements of the body °, and who is free from the pairs
of opposites, is released. One who does no action '°,
and who has no desire, looks on this universe as

' This, in the terminology of the Vedanta, means keeping the
mind from everything save ‘hearing’ &c. about the Brahman.

* One who has his mind under his control. But see Git4, p. 63.

τ Cf. Gité, p. γι.

“ Le. the desire to be honoured or respected, Arguna Misra.
Cf. Sanatsug4tfya, p. τότ.

® Who does not care when death comes. 4 Cf. p. 151 supra.

7 Cf. Gita for all this, pp. 101, 103,125, ἄς. * Cf. Kasha, ρ. τοι.

* Nilakanéha says this means the constituents of the body.
Arguna Misra says, ‘Prana or life-wind,’ ἄς. They are seven. Sec
gloss on A’Aindogya-upanishad, p. 441, and p. 343 infra.

* Because, says Arguna Misra, he has no desire. Nilakaw/sa
says this means an ascelic, sannydsin. See p. 257 infra, note 1.

CHAPTER IV, 13. 247

transient, like an Asvattha tree', always full of birth,
death, and old age*. Having his understanding
always (fixed) upon indifference to worldly objects,
searching for his own faults *, he procures the release
of his self from bonds in no long time. Seeing the
self void of smell‘, void of taste, void of touch,
void of sound, void of belongings, void of colour,
and unknowable, he is released. He who sees the
enjoyer of the qualities’, devoid of qualities, de-
void of the qualities of the five elements 5, devoid
of form, and having no cause, is released. Aban-
doning by the understanding’ all fancies bodily and
mental *, he gradually obtains tranquillity ", like fire
devoid of fuel. He who is free from all impres-
sions’, free from the pairs of opposites, without
belongings, and who moves among the collection of
organs with penance", he is indeed released. Then
freed from all impressions, he attains to the eternal

1 Cf. Gité, p. 121, where Sankara explains the name to mean
* what will not remain even till to-morrow.’

* Cf. Git4, p. 109, and other passages.

* Arguna Misra has a different reading, which means ‘ particu-
larly observing the evils of (the three kinds of) misery.’

4“ Cf. Kasha, p.119; Mundaka, p. 267; and Masdukya, p. 371.

* Cf Git, pp. 104, 10g, and Kafha, p. 112.

* Nilakan/ha says this refers to the gross elements, the next
expression to the subtle ones, and being free from these two, he is
* devoid of qualities,’ viz. the three qualities. | 7 Cf. Gita, p. 65.

* I.e. those which cause bodily and mental activity.

9 Cf. Maitri, p.178. The original is the famous word ‘ Nirvasa.’

1 Scil. derived from false knowledge, says Arguna Misra. Nila-
kantha says all impressions from outside oneself which are destroyed
by those produced from concentration of mind, ἄς. See p. 391 infra.

" L.e. all those operations by which the internal man is rendered
pure and free from all taints; see below, p. 248, where Nilakansha ren-
ders it as ‘the performance of one’s duty which is called penance.’ But
see, too, pp. 74, 119, 166 supra. The meaning seems to be that the

248 ανυοῖτά.

Supreme Brahman, tranquil, unmoving, constant, in-
destructible. After this I shall explain the science
of concentration of mind, than which there is nothing
higher, (and which teaches) how devotees concentrat-
ing (their minds) perceive the perfect self*. 1 will
impart instruction regarding it accurately. Learn
from me the paths® by which one directing the self
within the self perceives the eternal‘ (principle).
Restraining the senses, one should fix the mind
on the self; and having first performed rigorous
penance 5, he should practise concentration of mind
for final emancipation. Then the talented Brah-
mana, who has practised penance, who is constantly
practising concentration of mind, should act on (the
precepts of) the science of concentration of mind ",
seeing the self in the self by means of the mind’.
If such a good man is able to concentrate the self
on the self, then he, being habituated to exclusive
meditation δ, perceives the self in the self. Being

man in question lets his senses work, but does not permit himself to
be in any way identified with their operations. Cf. Git4, p. 64.

1 Cf. the expressions at Gita, p. 45. ‘Unmoving,’ which occurs
at fsa, p- 10, is there explained by Sankara to mean ‘always the same.’
The same sense is given by Mahidhara. Weber's Satapatha, p. 980.

* « Perfect’ would seem to mean here free from all bonds or
taints, the absolute.

5. T.e. sources of knowledge, says Arguna Misra.

* Cf. as to ‘ directing the self within the self,’ Gita, p. 69. Nila-
kantha says, ‘paths, means of mental restraint, the self, mind; in
the self, in the body.’

* See p. 247, note 11. Nilakan/ha’s note there referred to occurs
on this passage. See also p. 166, note 1 supra.

* It is not easy to say what this science is. Is it Patafgali's
system that is meant? No details occur to enable one to identify
the ‘science.’ But, probably, no system is alluded to.

T See note 4 above.

* Nilakaw/ha has a very forced explanation of the original word.

CHAPTER IV, 25. 249

self-restrained and self-possessed', and always con-
centrating his mind, and having his senses subju-
gated, he who has achieved proper concentration of
mind? sees the self in the self. Asa person having
seen one in a dream, recognises him (afterwards),
saying, ‘ This is he;’ so does one who has achieved
proper concentration of mind perceive the self®*.
And as one may show the soft fibres, after extracting
them from the Mufga, so does a devotee see the
self extracted from the body. The body is called
the Mudga; the soft fibres stand‘ for the self. This
is the excellent illustration propounded by those
who understand concentration of mind. When an
embodied (self) properly perceives the self con-
centrated ὁ, then there is no ruler over him, since he
is the lord of the triple world". He obtains various
bodies as he pleases; and casting aside old age and
death, he grieves not and exults not. The man who

which also occurs further on; he takes the meaning to be, ‘he
who is habituated to that by which the One is attained, viz. medi-
tation.’

* The original is the same as at Gftd, p. 63.

* That is to say, one who has got the power of concentrating
his mind as he pleases; and the words ‘always concentrating’ &c.,
just before, would mean ‘one who always exercises that power.’

* Le. having perceived the self in the state of concentration, he
sees the whole universe to be the self in this state when the concen-
tration has ceased, Nilakan/ka. Arguna Misra says, ‘having per-
ceived the self at the time of concentration, he recognises it as the
same at the time of direct perception,’ meaning, apparently, the
time of final emancipation.

* Le. the reality, which in this simile forms the substratum of
what are called the fibres; the simile is in the Ka/4a-upanishad ;
see, too, Sanatsugftiya, p. 176.

* J.e. on the supreme self, as above explained.

* Cf. Sanatsugatiya, p. 161; Svetdsvatara, p. 290; and Brihadara-
ayaka,p.218; KA&ndogya, p.§23; Aitareya, p.26; Kaushitaki, p. 126.

250 ANuGiTA.

has acquired concentration of mind, and who is self-
restrained, creates for himself even the divinity
of the gods'; and abandoning the transient body,
he attains to the inexhaustible Brahman. When
(all) beings are destroyed, he has no fear; when (all)
beings are afflicted, he is not afflicted by anything ?.
He whose self is concentrated, who is free from
attachment, and of a tranquil mind, is not shaken
by the fearful effects of attachment and affection °,
which consist in pain and grief*. Weapons do not
pierce him®; there is no death for him; nothing can
be seen anywhere in the world happier than he.
Properly concentrating his self, he remains steady
to the self; and freed from old age and grief, he
sleeps at ease. Leaving this human frame, he as-
sumes bodies at pleasure. But one who is practising
concentration should never become despondent *.
When one who has properly achieved concentration
perceives the self in the self, then he forthwith
ceases to feel any attachment to Indra himself’.

+ I do not quite understand the original. The other reading,
dehatvam for devatvam, is not more intelligible. But comparing
the two, the meaning seems to be, that the divinity of the gods, Le.
their qualities and powers as gods, are within his reach, if he likes
to have them,

* Cf. Gita, p. 107.

ἢ Affection is the feeling that a thing is one’s own; attachment
is the feeling of liking one has for a thing acquired with difficulty,
Arguna Misra.

4 Pain appears to be the feeling immediately following on hurt or
evil suffered ; grief is the constant state of mind which is a later result.

* Cf. Yoga-sdtra Bhashya, p. 208.

* Cf. Gita, p. 70. Despondency is the feeling that one has not
acquired ‘concentration’ after much practice, and that therefore
the practice should be abandoned.

* The other reading here may be rendered, ‘Then forthwith
Indra himself esteems him highly.’

CHAPTER ΙΝ, 36. 251

Now listen how one habituated to exclusive medita-
tion attains concentration. Thinking?! of a quarter
seen before, he should steady his mind within and
not out of the city in which he dwells. Remaining
within (that) city, he should place his mind both in
its external and internal (operations) in that habita-
tion in which he dwells. When, meditating in that
habitation, he perceives the perfect one, his mind
should not in any way wander outside. Restraining
the group of the senses, in a forest? free from noises
and unpeopled, he should meditate on the perfect one
within his body with a mind fixed on one point. He

1 This is all rather mystical. Nilakaw/ha takes ‘city’ to mean
‘ body,’ and ‘habitation’ to mean the mflddh4ra, or other similar
mystic centre within the body, where, according to the Yoga philo-
sophy, the soul is sometimes to be kept with the life-winds, &c.
‘Thinking of a quarter,’ &c., he explains to mean ‘meditating on
the instruction he has received after studying the Upanishads.’
I do not understand the passage well. ‘City’ for ‘body’ is a
familiar use of the word. Cf. Gité, p. 6g. The original word for
habitation occurs at Aitareya-upanishad, p. 199, where Sankara
explains it to mean ‘seat.’ Three ‘seats’ are there mentioned,—
the organs of sight, &c.; the mind; and the Ak4sa in the heart.
There, too, the body is described as a ‘city,’ and Anandagiri
explains habitation to mean ‘seat of amusement or sport.’ Here,
however, the meaning seems to be that one should work for con-
centration in the manner indicated, viz. first fix the mind on the
city where one dwells, then on the particular part of it oftenest seen
before, then one’s own habitation, then the various parts of one’s
body, and finally one’s own heart and the Brahman within it. Thus
gradually circumscribed in its operations, the mind is better fitted
for the final concentration on the Brahman, As to external and
internal operations, cf. note 8, p. 247. The perfect one is the
Brahman. Cf. Sanatsug4tiya, p.171. As to fvasatha, which we
have rendered by ‘habitation,’ see also Maadukya, p. 340; Brihada-
ranyaka, p. 751; and the alternative sense suggested by Sankara
on the Aitareya, loc. cit.

* Cf. Maitri-upanishad, p. 100.

252 ανυοῖτΑ.

should meditate on his teeth’, palate, tongue, neck, and
throat likewise, and also the heart, and likewise the
seat of the heart. That talented pupil, O destroyer
of Madhu! having been thus instructed by me, pro-
ceeded further to interrogate (me) about the piety
(required) for final emancipation, which is difficult
to explain. ‘How does this food eaten from time
to time become digested in the stomach? How
does it turn to juice and how also to blood? And
how, too, do the flesh, and marrow, and muscles, and
bones—which all (form) the bodies for embodied
(selfs) —develop in a woman as that (self) develops ?
How, too, does the strength develop? (And how is
it also) about the removal of non-nutritive (sub-
stances) *, and of the excretions, distinctly ? How,
too, does he breathe inwards or outwards? And
what place does the self occupy, dwelling in the
self?? And how does the soul moving about carry
the body? And of what colour and of what
description (is it when) he leaves it? O sinless
venerable sir! be pleased to state this accurately
to me.’ Thus questioned by that Brahmaaa, O
Madhava! I replied*,‘O you of mighty arms! O
? Nflakantha cites numerous passages from works of the Yoga
philosophy in illustration of this. He takes ‘heart’ to mean the
Brahman seated in the heart (cf. Αἰ λάπάοργα, p. 528), and ‘the seat
of the heart’ to mean the one hundred and one passages of the
heart. The latter expression Arguna Misra seems to render by
‘mind.’ See also generally on this passage, Maitrt-upanishad,
p. 133, and Yoga-sfitra ITI, 1 and 28 seq., and commentary there.
3. Literally, ‘those which are void of strength.’ I adopt Arguna
Misra’s reading. The other reading literally means ‘ obstructions.’
* The self here means the body, I take it. See p. 248 supra.
4 The reply does not appear here. Nilakan/ha says that the suc-

ceeding chapters contain it. Arguna Misra seems to say that the
answer has been already given. The context here is obscure.

CHAPTER IV, 51. 253

restrainer of (your) foes! according to what (I had)
heard. As one placing any property in his store-room
should fix his mind on the property', so placing
one’s mind in one's body, and (keeping) the passages
confined, one should there look for the self and
avoid heedlessness*, Being thus always assiduous
and pleased in the self, he attains in a short time
to that Brahman, after perceiving which he under-
stands the Pradhana*. He is not to be grasped
by the eye, nor by any of the senses. Only by the
mind (used) as a lamp is the great self perceived ‘.
He has hands and feet on all sides; he has eyes,
heads, and faces on all sides; he has ears on all
sides ; he stands pervading everything in the world®.
The soul sees the self* come out from the body ;
and abandoning his body, he perceives the self,—
holding it to be the immaculate Brahman,—with,
as it were, a mental smile’. And then depending
upon it thus, he attains final emancipation in me ὃ.

' Nflakansha says the original means household effects; Arguna
Misra says wealth, and adds, the mind is fixed on it from fear of
others finding it out.

* Cf. Sanatsugatiya, p. 152. Here, however, the sense is the
ordinary one.

5.1 ς. all nature, that from which the universe is developed.

* Cf. Kasha, pp. 117-130. See Santi Parvan (Moksha) CCXL, 16.

* Cf. Gita, p. 103. The stanza occurs often in the Bh4rata. This,
says Arguna Misra, answers the question ‘how the soul carries the
body.’ The soul can do that as it is all-pervading.

* The individual soul, which has acquired true knowledge, per-
ceives the self to be distinct from the body. See p. 249 supra.

™ Le. at the false notions which he entertained. Nilakas/ha
says, ‘smile, i.e. amazement that he should have been deceived
by the mirage-like course of worldly life.’

* Le. final emancipation and assimilation with the supreme ;
‘depending upon it thus’= taking refuge with the Brahman in
the way above stated.

254 ANUGITA.

This whole mystery I have declared to you, O best
of Brahmazas!! I will now take my leave, I will go
away; and do you (too) go away, O Brahmaaza!
according to your pleasure.’ Thus addressed by me,
O Krishza! that pupil, possessed of great penance,
—that Braéhmaaa of rigid vows,—went away as he
pleased.
Vasudeva said:

Having spoken to me, O son of Pritha! these
good words relating to the piety (required) for final
emancipation, that best of Bréhmazas disappeared
then and there. Have you listened to this, O son
of Prztha! with a mind (fixed) on (this) one point
only?? For on that occasion, too, sitting in the
chariot you heard this same (instruction). It is my
belief, O son of Pvztha! that this is not easily under-
stood by a man who is confused, or who has not
acquired knowledge with his inmost soul purified?
What I have spoken, O chief of the descendants of
Bharata! is a great mystery (even) among the gods.
And it has never yet been heard by any man in this
world, O son of PrzthA! For, O sinless one! there
is no other man than you worthy to hear it. Nor
is it easily to be understood by (one whose) in-
ternal self (is) confused. The world of the gods‘,
O son of Kuntt! is filled by those who perform

' Arguna Misra says, the only questions among those stated
above, which are of use for final emancipation, have been here
answered. The others should be looked for elsewhere.

3 The original words here are identical with those at Gita, p. 139.

* 1 adopt Nilakam/ja’s reading here. Arguna Misra reads
‘vigagdhena,’ which he explains to mean ‘one who eats kinds
of food incompatible with one another. A third reading is
*kritaghnena,’ ungrateful !

* See Gita, p. 84.

CHAPTER ΙΝ, 66. 255

actions. And the gods are not pleased with a
cessation of the mortal form’. For as to that
eternal Brahman, O son of Pvztha! that is the highest
goal, where one, forsaking the body, reaches immor-
tality and is ever happy. Adopting this doctrine,
even those who are of sinful birth, women, Vaisyas,
and Sddras likewise, attain the supreme goal. What
then (need be said of) Brahmamas, O son of Pritha?!
or well-read Kshatriyas, who are constantly intent on
their own duties, and whose highest goal is the world
of the Brahman? This has been stated with reasons ;
and also the means for its acquisition; and the fruit
of its full accomplishment, final emancipation, and
determination regarding misery*. O chief of the
descendants of Bharata! there can be no other
happiness beyond this. The mortal, O son of
PAndu! who, possessed of talents, full of faith, and
energetic ‘, casts aside as unsubstantial the (whole)
substance of this world5, he forthwith attains the
highest goal by these means. This is all that is
to be said, there is nothing further than this. Con-
centration of mind comes to him, O son of Prztha!
who practises concentration of mind constantly
throughout six months δ,

1 Cf. Brihadaranyaka, p. 234, where Sankara quotes the original
stanza, but with a reading which means, ‘And the gods are not
pleased at mortals rising above (them).’ That is a better reading.

* See Gita, pp. 85, 86, where the words are nearly identical
with those in the text.

* This is not quite clear. Does ‘determination regarding
misery,’ the original of which is duA&khasya 4a vinirmayah, mean
‘conclusion of all misery?’ Comp. Gitd, p. 79.

* Arguna Misra says this means assiduous.

* T.e. wealth and so forth, says Nflakan/Aa. Cf. ‘human
wealth’ at Sanatsugatiya, p. 161.

* Cf. Maitri-upanishad, p. 154. The copy of Arguna Misra's

256 ανυοῖτά.

CHapTerR V.

On this!, too, O chief of the descendants of Bha-
rata! they relate this ancient story, (in the form of) a
dialogue, which occurred, O son of Prztha! between
a husband and wife. A Brahmaza’s wife, seeing
the Brahmaza her husband, who had gone through
all knowledge and experience ?, seated in seclusion,
spoke to him (thus): ‘ What world, indeed, shall I go
to, depending on you as (my) husband, you who live
renouncing (all) action, and who are harsh and un-
discerning*. We have heard that wives attain to
the worlds acquired by (their) husbands. , What goal,
verily, shall 1 reach, having got you for my husband ?’
Thus addressed, that man of a tranquil self, spoke
to her with a slight smile: ‘O beautiful one! O
sinless one! I am not offended at these words of
yours. Whatever action there is, that can be caught
(by the touch) *, or seen, or heard, that only do the
men of action engage in as action. Those who are
devoid of knowledge only lodge " delusion in them-
selves by means of action. And freedom from action
is not to be attained in this world even for an

commentary which I have used, says that the Anugft4 ends here.
But, as we have shown, there is a verse coming further on, which
Sankarafarya cites as from the Anugité. In the printed copies of
the Mahabharata the next chapter is called the Brabmanagiti.

* I.e. the questions at p. 252, Nilakantha; more probably, per-
haps, the ‘ doctrine’ mentioned at p. 254 is what is alluded to.

* Cf. Gita, p. §7 and note.

* Nilakan/fa says this means ‘ignorant that the wife has no
other support.’ Arguna Misra interprets kfndsa to mean ‘ indi-
gent ’ instead of ‘harsh.’

* So Arguna Misra. Nilakan/ha’s reading and his interpretation
of the passage are different.

* 1 follow Arguna Misra; the original literally means ‘ restrain.’

CHAPTER V, 12. 257

instant!, From birth to the destruction of the body,
action, good or bad, by act, mind or speech *, does
exist among (all) beings. While the paths* (of
action), in which the materials are visible, are de-
stroyed by demons‘, I have perceived by means of the
self the seat abiding in the self‘—(the seat) where
dwells the Brahman free from the pairs of opposites,
and the moon together with the fire δ, upholding (all)
beings (as) the mover of the intellectual principle 7;
(the seat) for which* Brahman and others concen-
trating (their minds) worship that indestructible
(principle), and for which learned men have their
senses restrained, and their selfs tranquil, and
(observe) good vows. It is not to be smelt by
the nose, and not to be tasted by the tongue. It
is not to be touched by the sense of touch, but
is to be apprehended by the mind. It cannot be

* Cf. Gtta, pp. 52, 53; see also, as to freedom from action,
Gita, p. 127.

* I.e. thought, word, and deed. I have in the text kept to a
more literal rendering.

* This is Nflakan/ha’s reading and interpretation. Arguna Misra
reads ‘actions visible and invisible.

* Cf. inter alia Kum4ra-sambhava II, 46.

* Le. says Arguna Misra, the safe place, within the body; and
says Nflakan/Aa, the seat called Avimukta, between the nose and
the brows; as to which cf. Gita, p. 67. In the Kenopanishad
(Ρ. 220) the word dyatana is used to signify a means to the
attainment of the Brahman.

4 The moon and fire constitute the universe, says Arguna
Misra. Cf. Ghd, p.113. Nilakaw/ha interprets this more mystically
as referring to the Idi and Pingala arteries.

* So Nilakansha, but he takes it to stand for ‘v4yu’ or wind, as
a distinct principle. The sense is by no means clear. But the
moon being the deity of the mind also may, perhaps, be described
as she is bere, on that account.

4 This is Arguna Misra’s interpretation of the original locative.

[8 8

258 anucitA.

conquered by the eyes, and is entirely beyond the
senses of hearing. It is devoid of smell, devoid of
taste and touch, devoid of colour and sound, and
imperishable’. (It is that) from which (this whole)
expanse * (of the universe) proceeds, and on which
it rests. From this the Praza, Apana, Samana,
Vy4na, and Udana also proceed, and into it they
enter*. Between the Sam4na and the Vydna, the
Praza and the Ap4na moved. When that‘ is
asleep, the Samana and Vyd4na also are absorbed 5;
and between the Pra#za and the Ap4na dwells the
Udana pervading (all). Therefore the Praza and
the Ap4na do not forsake a sleeping person. That
is called the Udana, as the life-winds are controlled ὁ
(by it). And therefore those who study the Brahman
engage in penance’ of which I am the goal®. In

' Cf. note 4, p. 247 supra, andp. 253.

* Arguna Misra says this means the five great elements, the
eleven organs (active and perceptive, and the mind), the life-wind,
and the individual soul.

* The Prana is at the nose, the Ap4na at the arms, the Sa-
mina at the navel, the Vy4na pervades the whole body, and the
Udiana is at all the joints ; cf. Yoga-sQtra III, 38 seq. Nilakansha
says this explains how the ‘expanse’ (meaning, he says, the opera-
tions of the creation, &c.) ‘proceeds’ from the Brahman. See on the
life-winds, Brshadiranyaka, p. 667; AAA&ndogya, pp. 42-188; Sin-
khyatattvakaumudi, p. 96 ; Vedanta Paribhasha, p. 45; p. 271 infra,

* The self, Arguna Misra. Nilakan/ha says, ‘the Prana accom-
panied by the Apna.’

* Le. into the Priva and Apana, Arguna Misra.

4 Nilakaa/ha derives the word thus, utkarshewa fnayati.

* T.e. the subjugation of the life-winds as indicated at Gitd, p. 61.

δ The meaning of the passage as a whole is not very clear,
and the commentators afford but little help. The sense appears
to be this: The course of worldly life is due to the operations of
the life-winds which are attached to the self and lead to its manifes-
tations as individual souls. Of these, the Samfna and Vy4na are

CHAPTER V, 21. 259

the interior’, in the midst of all these (life-winds)
which move about in the body and swallow up one
another 2, blazes the Vaisvana fire® sevenfold. The
nose, and the tongue, and the eye, and the skin,
and the ear as the fifth, the mind and the under-
standing, these are the seven tongues‘ of the blaze
of Vaisv4nara. That which is to be smelt, that
which is to be drunk, that which is to be seen, that
which is to be touched, and likewise that which is
to be heard, and also that which is to be thought
of, and that which is to be understood, those are
the seven (kinds of) fuel for me*®. That which
smells, that which eats, that which sees, that which
touches, and that which hears as the fifth, that which
thinks, and that which understands, these are the
seven great officiating priests*. And mark this always,

controlled and held under check by the Praza and Ap‘na, into
which latter the former are absorbed in sleep. The latter two
are held in check and controlled by the Udana, which thus
controls all. And the control of this, which is the control of all
the five, and which is otherwise called penance, destroys the
course of worldly life, and leads to the supreme self.

Σ Le. within the body. * As explained in note 8, p. 258.

* This, says Niflakan/ha, explains the word ‘I’ in the sentence
preceding. Vaisvanara is a word often used to denote the self.
The Vishamasloki derives it thus, ‘that which saves all beings
from hell;’ see the Prasna-upanishad, pp. 167-188 (where seven
tongues are also referred to); Musdaka, p. 292; AA&ndogya,
p- 364; Mandukya, p. 341.

4 Cf Taittirfya-aranyaka, p. 802.

® Le. the Vaisvanara. Cf. Taittirfya-Aranyaka, p. 803 and gloss.

4 These I take to be the powers of hearing, &c., which are
presided over by the several deities; or, better, perhaps, they
may mean the soul distinguished as so many with reference to
these several powers; cf. Brihadéranyaka, p. 169; Maitrf, p. 96;
Prasna, pp. 214, 215; Kaushftaki, p. 96; Aitareya, p.187; XAan-
dogya, p. 616. The latter sense is accepted by Arguna Misra.

82

260 ANUGITA.

O beautiful one! The learned sacrificers throwing
(in) due (form) the seven offerings into the seven
fires in seven ways, produce them in their wombs ὃ;
(namely), that which is to be smelt, that which is
to be drunk, that which is to be seen, that which
is to be touched, and likewise that which is to be
heard, that which is to be thought of, and also that
which is to be understood. Earth, air, space, water,
and light as the fifth, mind and understanding, these
seven, indeed, are named wombs. All the qualities
which stand? as offerings are absorbed in the
mouth of the fire*; and having dwelt within that
dwelling are born in their respective wombs‘. And
in that very (principle), which is the generator of all
entities, they remain absorbed during (the time of)
deluge. From {παῖδ is produced smell; from that
is produced taste; from that is produced colour;
from that touch is produced; from that is produced
sound; from that doubt® is produced; from that
is produced determination. This (is what) they know
as the sevenfold production. In this very way was
it’ comprehended by the ancients. Becoming per-
fected by the perfect sacrifice *, they were perfectly
filled with light.’

δ The next clause explains this; that which is to be smelt is
earth, and so on throughout. The men who sacrifice all sensuous
objects, get such powers that they can create the objects whenever
they like. As to ‘in their wombs,’ sce Yoga Bhdshya, p. 108.

* Le. are so treated in the above allegory.

* T.e. the Brahman. ᾿

41.6. when the sacrificer wishes, as stated in note 1.

5 That principle—viz. the Brahman.

4 This is the operation of the mind, see Gita, p. 57 note.

τ The Brahman, Arguna Misra. Or it may be the ‘ sevenfold
production.’

* The wholesale sacrifice of all sensuous perceptions, The

CHAPTER VI, 6. 261

Cuarter VI.

The Brahmaza said :

On this, too, they relate this ancient story. Learn
now of what description is the institution of the ten
sacrificial priests?. The ear ?*, the skin, the two eyes,
the tongue, the nose, the two feet, the two hands,
speech, the genital organ, and the anus, these, verily,
are ten sacrificial priests, O beautiful one! Sound,
touch, colour, and taste, smell, words, action, motion,
and the discharge of semen, urine, and excrement,
these are the ten oblations. The quarters, wind,
sun, moon, earth and fire, and Vishzu also, Indra,
Pragdpati, and Mitra, these, O beautiful one! are
the ten fires*: The ten organs are the makers
of the offering; the offerings are ten, O beautiful
one! Objects of sense, verily, are the fuel; and they
are offered up into the ten fires. The mind is the
ladle‘; and the wealth is the pure, highest know-
ledge®. (Thus) we have heard, was the universe
duly divided*. And the mind, which is the instru-

root corresponding with perfect occurs three times in the original,
hence the repetition of perfect above.

? Cf. Taittirtya-brahmasa, p. 411, and Aramyaka, p. 281.

5. Cf. Brihad&ranyaka, p. 459. The reading in the printed edition
of Bombay is defective here.

® See p. 337 seq., where all this is more fully explained. And
cf. the analogous Buddhistic doctrine stated at Lalita Vistara (Trans-
lation by Dr. R. Mitra), p. 11.

4 See Taittiriya-Granyaka loc. cit., and cf. Gta, p. 61. ‘The
wealth’ probably means the Dakshin& to be given to the priests,
which is mentioned at Gftd, p. 119.

* The ‘priests’ here being the senses, the knowledge would
accrue to them, as to which cf. Gftl, p. 108.

4 See note 3.

262 ανυοῖτΑ.

ment of knowledge, requires everything knowable'
(as its offering). The mind is within the body the
upholder of the frame, and the knower is the upholder
of the body*. That* upholder of the body is the
GArhapatya fire; from that another is produced,
and the mind which is the Ahavantya; and into this
the offering is thrown. Then the lord of speech
was produced‘; that (lord of speech) looks up to
the mind. First, verily, are words produced; and
the mind runs after them.

1 Each sense can only offer up its own perceptions—the mind
offers up all knowledge whatever.

5 Arguna Misra says this is an implied simile, the mind is an
upholder of the body as the ‘ knower’ or self is.

5 Arguna Misra says this means ‘the mind.’ I think it better
to take it here as the self (see p. 238 supra), to which the ‘ mind’
and the ‘other,’ mentioned further on, would be subordinate; the
‘other’ Arguna Misra renders by the ‘ group of the senses.’ The
senses are compared to fires at Gitd, p. 61. The passage at
Taittiriya-Arazyaka above cited refers only to the Garhapatya and
Ahavaniya fires. Nilaka/ha’s text and explanation of this passage
are, to my mind, not nearly so satisfactory as Arguna Misra’s.

4 In the Taittirfya-brahmasza and Aranyaka loc. cit. the equi-
valent of the original word for ‘lord of speech’ here occurs, viz.
Vakpati for Vasaspati here; but that is there described as the
Hotr# priest, and speech itself as the Vedi or altar. The com-
mentator there interprets ‘lord of speech’ to mean the wind
which causes vocal activity, and resides in the throat, palate, ἄς.
As to mind and speech, see also Khindogya, pp. 285-441, and
comments of Sankara there. The meaning of this passage,
however, is not by any means clear to my mind. The Dasahou?
mantras in the Taittirfya are stated to be the mantras of the Ishi,
or sacrifice, performed by Pragapati for creation. It is possible,
then, that the meaning here is, that speech which is to be learnt
by the pupil, as stated further on—namely, the Vedas—was first
produced from that Ishfi (cf. KullQka on Manu I, 21). But to
understand that speech, mind is necessary ; hence it is said to look
up to the mind. The Brahmana’s wife, however, seems to under-
stand speech as ordinary speech, hence her question.

CHAPTER VI, 15. 263

The Brahmaza’s wife said :

How did speech come into existence first, and
how did the mind come into existence afterwards,
seeing that words are uttered (after they have been)
thought over by the mind? By means of what
experience does intelligence come to the mind,
and (though) developed, does not comprehend! ?
What verily obstructs it?

The Brahmaaa said :

The Ap4na becoming lord changes it into the
state of the Ap4na in consequence. That is called
the movement of the mind, and hence the mind is
in need (of it)*. But since you ask me a question
regarding speech and mind, I will relate to you
a dialogue between themselves. Both speech and
mind went to the self of all beings*® and spoke
(to him thus), ‘Say which of us is superior; destroy
our doubts, O lord!’ Thereupon the lord positively
said to speech, ‘Mind (is superior).’ But speech there-
upon said to him,‘I, verily, yield (you) your desires ¢,’

1 This, again, is to my mind very hard to understand. The
original word for ‘intelligence’ is mati, which at AA4ndogya,
p. 514, Sankara interprets thus: ‘ intelligence is pondering, ap-
plication to (literally, respect for) the subject of thought.’ The
original for ‘developed,’ Arguna Misra renders by ‘ mixed or assimi-
lated with ;’ and ‘does not comprehend,’ he takes to mean ‘does
not understand—speech or words.’ This question appears to be
suggested by the last words of the previous speech.

* These two sentences are again very obscure. Nilakas/ha, as
usual, deserts his original, giving peculiar meanings to the words
without producing any authority. Arguna Misra is very meagre,
and besides the MS. is very incorrect. See p. 264, note 5 infra.

* Le. Pragapati, says Arguna Misra, which seems to be justified
by the sequel. Nilakaw/ha takes it to mean the individual self,
which doubtless is its meaning elsewhere, e.g. Maitrf, p. 56.

41. ς. speech conveys information on all matters, Arguna Misra;

264 ανυοῖτά.

The Brahmaaa! said :

Know, that (in) my (view), there are two minds ?,
immovable and also movable. The immovable,
verily, is with me; the movable is in your dominion.
Whatever mantra, or letter, or tone goes to your
dominion, that indeed is the movable mind*. To
that you are superior. But inasmuch, O beautiful
one! as you came personally to speak to me (in the
way you did)‘, therefore, O Sarasvatt! you shall
never speak after (hard) exhalations ®. The goddess
speech, verily, dwelt always between the Praza and
Ap4na*®. But, O noble one! going with the Apana

as the means of acquiring desired fruit, visible or invisible, is
learnt by speech, Nflakan‘ha. Cf. as to all this, Brthadarasyaka-
upanishad, pp. 50 seq. and 261.

' Le. Nilakan/ha says, ‘the Brahmawa named mind,’ alluding
apparently to p. 310 infra. But the reading of some of the
MSS., viz. Brahman for the Brahmama, seems preferable, having
regard to what follows. Apparently, the Brahmana’s own speech
should begin at ‘The goddess speech’ further on.

* Nilakanéha says, immovable=to be understood by the external
senses; movable=not perceptible by senses, such as heaven, &c.,
which is not quite intelligible. Arguna Misra says, the immovable
mind is that of the teacher, which is fixed, as it has not to learn or
acquire anything, while that of the pupil is movable as acquiring
new impressions and knowledge.

* Te. it is the movable mind which takes cognisance of the
significations of all mantras (sacred texts), letters, tones, in which,
I presume, sacred instruction is conveyed. To this mind, speech
is superior, as that mind only works on what speech places before
it; but the mind which is ‘ with’ Pragdpati, is superior to speech
as it is not dependent on speech like the other.

‘ I.e. proudly, about her being the giver of desires to Brahman.

* I.e., says Arguna Misra, the words will not come out with the
Prana life-wind and convey any sense to the hearer, but will be
absorbed down into the Ap4na life-wind, and not be articulated as
speech at all. Cf. Kaushitaki, p. 41; Kasha, p. 184 (with gloeses) ;
and XA&ndogya, p. 42.

‘ Ie, I presume, was dependent on the two life-winds named.

CHAPTER VI, 25. 265

wind', though impelled, (in consequence of) being
without the Praaa, she ran up to Pragdpati, saying,
‘Be pleased *, O venerable sir!’ Then’ the Praxa
appeared again nourishing speech. And therefore
speech never speaks after (hard) exhalation. It is
always noisy or noiseless. Of those two, the noise-
less is superior to the noisy * (speech). This excel-
lent (speech), like a cow, yields milk 5, and speaking
of the Brahman it always produces the eternal
(emancipation). This cow-like speech, O you of a
bright smile ! is divine, with divine * power. Observe
the difference of (its) two subtle, flowing (forms)’.

The Brahmana’s wife said :
What did the goddess of speech say on that
occasion in days of old, when, though (she was)
impelled with a desire to speak, words could not

be uttered ?
The Brahmaaa said:

The (speech) which is produced in the body by

Cf. p. 353 infra. For this sense of the word ‘ between,’ see p. 258
supra, and Kandogya-upanishad, p. 623.

’ And not with the Prana, so as to be articulated. Cf. p. 264.

* I.e. to withdraw the ‘curse’ pronounced, as above stated.

* After the curse was withdrawn, says Arguna Misra. Cf.
Brthad4ranyaka, Ὁ. 317.

4 Since, says Arguna Misra, noiseless speech is the source of all
words—V4hmaya. Perhaps we may compare Aitareya-brahmana
(Haug), p. 47.

δ Viz. Vanmaya ; milk, as a source of pleasure.

* Le. enlightening, Arguna Misra. But, perhaps, the translation
should be, ‘has powers divine and not divine.’ As to this, cf. San-
khya Bhashya on III, 41, and Sankhyatattvakaumudf, p. 118, and
Wilson’s Sénkhya K4rika, p. 37 (Sanskrit), and Svet&svatara,
p. 284 (gloss).

* Arguna Misra refers to a ‘ Satapatha text’ in praise of the
subtle speech. I cannot trace the text. But see Nirukta (Roth),
pp. 167-187.

266 ANUGITA.

means of the Préza', and which then goes into the
Apdna, and then becoming assimilated with the
Udana leaves the body’, and with the Vyana
envelopes all the quarters’, then (finally) dwells in
the Samana‘. So speech formerly spoke. Hence
the mind is distinguished by reason of its being
immovable, and the goddess distinguished by reason
of her being movable ὅ.

Cuarter VII.

The Brahmaza said :
On this, too, O beautiful one! they relate this
ancient story, (which shows) of what description is
the institution of the seven sacrificial priests*. The

’ Cf. Khandogya, p. 285, and the passage there quoted by San-
kara as well as Anandagiri’s gloss. And see, too, p. 353 infra.

* Viz. the part of it which specially appertains to speech—the
throat, &c.

* All the nadis or passages of the body, Arguna Misra.

41. ε. at the navel in the form of sound, as the material cause of
all words. There and in that condition speech dwells, after going
through the body, as above stated. There, adds Arguna Misra,
devotees are to meditate on speech.

* This is not quite clear, but the meaning seems to be, that the
merit of the immovable mind consists in its unchangeability, and
that of speech in being the cause of variations in the movable
mind by conveying new knowledge and new impressions. Cf. on
this result, A2andogya-upanishad, p. 482.

* Arguna Misra says, the last chapter explained Praxdy4ma, and
this explains Pratydhara. Prasdyama is the restraint of the life-
winds, Pratyahara that of the senses, according to the Yoga
philosophy (sce the quotation in the commentary at Yoga-sQtra LI,
1, and see also pp. 141-145). Cf. also Gita, p. 61. The Sapta-
hou#-vidhana as taught in the Taittiriya-brahmana and Aranyaka
is to be found a few pages after the pages referred to for the
Dasahous-vidhana at p. 261 supra. And the other Vidhdnas also
are to be found in the same parts of those books.

CHAPTER VII, 12. 267

nose, and the eye, and the tongue, and the skin, and
the ear as the fifth, mind and understanding, these
are the seven sacrificial priests separately stationed.
Dwelling in a minute space, they do not perceive
each other. Do you, verily, O beautiful one! learn
about these sacrificial priests, (which are) seven
according to (their several) natures.

The Brahmaza’s wife said:
How (is it) these do not perceive each other,
dwelling (as they do) in a minute space? What

are their natures, O venerable sir? Tell me this,

O lord!
The Brahmaaa said:

Not knowing the qualities (of anything) is igno-
rance (of it). Knowledge of the qualities is know-
ledge. And these never know the qualities of each
other. The tongue, the eye, the ear likewise,
the skin, the mind, and the understanding also, do
not apprehend smells, the nose apprehends them.
The nose, the eye, the ear likewise, the skin, the
mind, and the understanding also, do not apprehend
tastes, the tongue apprehends them. The nose, the
tongue, the ear likewise, the skin, the mind, and
the understanding also, do not apprehend colours, the
eye apprehends them. The nose, the tongue, and
next the eye, the ear, the understanding, the mind
likewise, do not apprehend (objects of) touch, the skin
apprehends them. The nose, the tongue, and the
eye, the skin, the mind, and the understanding also,
do not apprehend sounds, the ear apprehends them.
The nose, the tongue, and the eye, the skin, the
ear, and the understanding also, do not apprehend
doubt, the mind apprehends it. The nose, the
tongue, and the eye, the skin, the ear, and the mind

268 ANnuGiTA.

also, do not apprehend final determination, the under-
standing apprehends it. On this, too, they relate
this ancient story,—a dialogue, O beautiful one!
between the senses and the mind.

The mind said:

The nose smells not without me, the tongue does
not perceive taste, the eye does not take in colour,
the skin does not become aware of any (object of)
touch. Without me, the ear does not in any way
hear sound. I am the eternal chief among all
elements!. Without me, the senses never shine, like
an empty dwelling, or like fires the flames of which
are extinct. Without me, all beings, like fuel half
dried and half moist, fail to apprehend qualities or
objects, even with the senses exerting themselves’.

The senses said:

This would be true as you believe, if you, without
us, enjoyed the enjoyments (derived from) our objects *.
If when we are extinct, (there is) pleasure and support
of life, and if you enjoy enjoyments, then what you
believe is true; or if when we are absorbed‘, and
objects are standing, you enjoy objects according
to their natures by the mere operation of the mind.

' Cf. Kaushftaki-upanishad, p. 93; AA&ndogya, p. 297; Maitrt,
Ρ. 158; and Brshaddranyaka, p. 284. The passages in the last two
works seem to be identical ones.

* T.e. in their respective operations.

* The implication, of course, is, as Arguna Misra says, that ths
is not so, as what is not perceived by the senses cannot be the
object of the mind’s operations,—a proposition which reminds
one of the maxim, ‘ Nihil est in intellectu quod non fuerit in sensu,’
apparently without Leibnitz’s limitation of it. Cf. Archbishop
Thomson's Laws of Thought, p. 52.

* As in sleep, ἄς.

CHAPTER VII, 27. 269

If again you think your power over our objects
is constant!, then take in colours by the nose, take
in tastes by the eye, take in smells by the ear, take
in (objects of) touch by the tongue, and take in sounds
by the skin, and also (objects of)? touch by the under-
Standing. For those who are powerful have no rules
(to govern them); rules are for the weak. You
should accept enjoyments unenjoyed before; you
ought not to enjoy what has been tasted? (by others).
As a pupil goes to a preceptor for Vedic learning,
and having acquired Vedic learning from him, per-
forms the directions of the Vedic texts, so you treat
as yours‘ objects shown® by us, both past and
future’, in sleep and likewise wakefulness. Besides,
when creatures of little intelligence are distracted
in mind, life is seen to be supported, when our
objects? perform their functions. And even after
having carried on numerous mental operations, and
indulged in dreams, a creature, when troubled by
desire to enjoy, does run to objects of sense only.
One entering upon enjoyments, resulting from mental
operations (alone), and not connected with objects

‘Le. if you can enjoy objects independently of the senses,
whenever you choose to perform your operations. This, says
Arguna Misra, meets an objection which might be made, that the
mind at the time stated does not desire objects.

® Sic in original. It comes twice.

* Eating what has been tasted by another is a cause of degrada-
tion. Cf. Ksandogya, p. 81; Maitrf, p. 103; and p. 363 infra.

* You incorrectly attribute to yourself the quality of appre-
bending them.

* I.e. presented before you by us.

4 This is not quite clear. Arguna Misra has, ‘not past, not
future ;’ literally, ‘not come, not gone.’

* Viz. smell, sound, &c.; not by the mere operations of the
mind, but by obtaining the objects, is life supported.

270 ANUGITA.

of sense, (which is) like entering a house without
a door’, always meets death, on the exhaustion of
the life-winds?, as a fire which is kindled (is extin-
guished) on the exhaustion of fuel. Granted, that
we have connexions with our (respective) qualities,
and granted that we have no perception of each
other’s qualities; still, without us, you have no
perception ὃ, and so long no happiness can accrue
to you.

Cuapter VIII.

The Brdhmaaa said:

On this, too, they relate an ancient story, O
beautiful one! (showing) of what description is the
institution of the five sacrificial priests. The learned
know this to be a great principle, that the Praxa
and the Apdna, and the UdAna, and also the Samana
and the Vy4na, are the five sacrificial priests.

The Brahmaza’s wife said:

My former belief was that the sacrificial priests
were seven by (their) nature‘. State how the great
principle is that there are verily five sacrificial priests’.

1 The senses are the doors of the house here, as they are among
the doors of the city at Git4, p. 65.

3 Owing to the want of food, ἄς, Cf. Maitrf, p. 112, and AAan-
dogya, p. 422.

5 Perception of pleasure, says Arguna Misra; but he takes the
subsequent clause to mean this, ‘and without you no pleasure
accrues to us either.’ The text is here in an unsatisfactory state.

* As stated in the last chapter; some MSS. read ‘ your’ for ‘ my’
at the beginning of the sentence.

* Arguna Misra says that in this Pa#sahotrr-vidhana the five
chief Hotrss only are stated for briefly explaining the Pranw4yama.

CHAPTER VIII, 7. 271

The Brahmaza said:

The wind prepared by the Praza afterwards be-
comes the Apdna. The wind prepared in the Apana
then works as the Vy4na. The wind prepared by the
Vy4na works as the Uddna. And the wind prepared
in the Udana is produced as Samana}. They for-
merly went to the grandsire, who was born first, and
said to him, ‘Tell us which is greatest among us.
He shall be the greatest among us?.’

Brahman said:

He, verily, is the greatest, who being extinct, all
the life-winds in the body of living creatures become
extinct; and on whose moving about, they again move
about. (Now) go where (you) like.

The Praxa said:
When I am extinct, all the life-winds in the body

* Arguna Misra says, ‘The wind going to the Prana, and being
obstructed in upward progress by the Prana, goes to the Apna,
and then unable to go upwards or downwards, enters the passages
or nfdts of the body and becomes Vy4na. In the same way Ud4na,
by the collision of the two, produces sound in the throat, and de-
pends on Ῥιᾶμα and Apina; 80, too, the Sam4na dwelling in the
navel and kindling the gastric fire is also dependent on those two.’
The meaning seems to be that one life-wind is distributed in the
different places, and gets different names, as stated, in the order
mentioned. See Maitrf, p. 28.

* A similar visit on the part of the Pranas (who, however, are not
there the life-winds only, but the Priva life-wind and the active
organs) to Prag4pati is mentioned at Brrhadfranyaka-upanishad,
p. 1016, and AAandogya, p. 297. Cf. also Prasna, p. 178; Bri-
hadiranyaka, p. 317; and Kaushftaki, p. 63. See also, generally, as
to the life-winds and their functions, Brihadiranyaka, p. 280, and
Sahkara’s comment there; Yoga-s(itras III, 38, and comment ;
Cowell's note at Maitrt, p. 247; Santi Parvan (Moksha Dharma),
chap. 184, st. 24-25 ; chap. 185, st. 1 564. ; and p. 258 supra,

272 ανυοῖϊτά,

of living creatures become extinct; and on my moving
about, they again move about. I am the greatest.
See I am extinct!

The Brahmaza said:

Then the Praza became extinct, and again moved
about. Then the Sam4na and Udana also', O
beautiful one! spoke these words, ‘ You do not per-
vade all this here as we do. You are not the greatest
among us, Ὁ Praaa, because the Ap4na is subject
to you*.. The Praza again moved about’, and the
’ Apana‘ said to him.

The Apana said:

When I am extinct, all the life-winds in the body
of living creatures become extinct; and on my moving
about, they again move about. I am the greatest.
See I am extinct!

The Brdhmaaa said:

Then the Vyd4na and the Udana addressed him
who was speaking (thus): ‘ You are not the greatest,
O Apana! because the Préza is subject to you.’
Then the Apina moved about, and the Vy4na spoke
to him: ‘I am the greatest among (you) all. Hear
the reason why. When I am extinct, all the life-
winds in the body of living creatures become extinct.

' Arguna Misra says, Vyana and Ap§na also by force of the two
‘ands’ which occur in the original; and so in other places too.

* Arguna Misra says on this, ‘The Prana moves upwards through
the help of the Apéna. If it moved downwards, it would be simply
absorbed into the Apdna.’

5.1.6. recommenced its proper operation in its proper place.

* And the other life-winds also, Arguna Misra says, the name
Prana being merely ‘indicative,’ as the phrase is, of the class to
which it belongs.

CHAPTER VIII, 21. 273

- And on my moving about, they again move about.
I am the greatest. See I am extinct!’

The Brahmaaa said:

Then the Vy4na became extinct, and again moved
about. And the Praza and Ap4na,and the Udana,and
the SamAna, spoke to him,‘You are not the greatest
among us, O Vy4na! because the Sam4na' is subject
to you. The Vy4na moved about again, and the
Samana spoke again. ‘I am the greatest among
(you) all. Hear the reason why. When I am extinct,
all the life-winds in the body of living creatures
become extinct; and on my moving about, they again
move about. I am the greatest. See I am extinct!’
Then the Sam4na moved about, and the Ud4na said
to him: ‘I am the greatest among (you) all. Hear the
reason why. When I am extinct, all the life-winds
in the body of living creatures become extinct ; and
on my moving about, they again move about. I am
the greatest. See I am extinct!’ Then the Udana
became extinct, and again moved about. And the
Prava and Apdna, and the SamAna, and the Vy4na
also, spoke to him: ‘O Udana! you are not the
greatest. The Vy4na? only is subject to you.’

The Brahmaaza said :
Then Brahman, the lord of (all) creatures, said to
them who were assembled together: ‘ You are all
greatest, and not greatest’. You are all possessed

* Because the Sam4na helps in the digestion of the food which
afterwards goes to the Vy4na for distribution through the nfais.
* Because the Udina is able to generate sound after the nidis
are filled up by the Vy4na.
* ‘Not greatest’ because none of them is independent of the
other. ‘Greatest’ Arguna Misra renders by ‘ superior to objects.’
[8] T

274 ANUGITA,

of one another's qualities'. All are greatest in their -
own spheres, and all support one another. There
is one unmoving? (life-wind). There are others
moving about, (which are) five, owing to (their) speci-
fic qualities. My own self is one only’, (but) accumu-
lated in numerous (forms). Being friendly with one
another, and pleasing one another, go away happily.
Welfare be to you! Support one another.’

CuHapTerR IX.

The Brdhmaaa said:

On this, too, they relate this ancient story, a
dialogue between Narada and the sage Devamata.

Devamata said:
When a creature is about to be born, what comes
into existence first, his Praza, or Apana, or Sam4na,
or Vy4na, or else Udana ?

Narada said:

By whichever the creature is produced, that which
is other than this first comes to him. And the pairs
of the life-winds should be understood, which (move)
upwards, or downwards, or transversely.

1 This ‘s not quite clear. I presume it means that each one has
the generic qualities which make the others great in their own
spheres ; but the specific qualities are different.

3 The one life-wind is supposed here to be generally unmoving,
but its distribution among the different parts of the body as spe-
cified, for instance, in the commentary on the Yoga-sfitra IIL, 38.
gives it the different names. The expression does not seem to be
quite accurate for this, which nevertheless seems to be the true, sense.

* Another reading is, ‘ That one is my own self.’ Cf. Maitrf,
pp. 28 seq., 105, and Brrhadaranyaka, p. 169.

CHAPTER ΙΧ, 9. 275

Devamata said:

By which (of the life-winds) is a creature produced ?
and which (of them) first comes to him? Explain
to me also the pairs of the life-winds, which (move)
upwards, or downwards, or transversely.

Narada said:

Pleasure is produced from a mental operation’,
and (it) is also produced from a sound, (it) is also
produced from taste, and (it) is also produced from
colour, and (it) is also produced from touch, and
(it) is also produced from smell. This is the effect?
of the Udana; the pleasure is produced from union?,
From desire the semen is produced; and from the
semen is produced menstrual excretion. The semen
and the blood are produced by the Sam4na and the
Vyana in common‘. From the combination of the
semen and the blood, the Praaa comes first into
operation; and the semen being developed by the
Praza, the ApAna then comes into operation. The
pair Praza and Apdna go upwards and downwards,
and the Samana and Vy4na are called the pair
(moving) transversely. It is the teaching of the

11,6. desire. ‘Sound’=recollection of a woman's voice ; ‘taste,’
scil. of chastity ; ‘colour’=the beauty of a woman, Arguna Misra.
Cf. Apastamba I, 2, 7, 8, and Lalita Vistara, p. 19.

3. Literally, ‘form,’ which Arguna Misra interprets to mean effect,
and adds, ‘ The Ud4na causes mental activity, and by mental acti-
vity sound &c. are apprehended.’

® Ie. of Udana and mind, Arguna Misra; adding, ‘the result is
that a creature is produced by the Udana.’

4 Or, perhaps, generally, that is to say, the store of them, the
specific semen being produced from desire, as before stated. The
Samfina’s function is the digestion of food, and that of the Vyana
is the distribution of the digested food to the whole body through
the nadis, hence the proposition in the text,

T 2

276 anucttA,

Veda, that the fire verily is all the deities’, and
knowledge (of it) arises among Brahmaaas, being
accompanied by intelligence*. The smoke of that
(fire), which is of excellent glory, (appears) in the
shape of (the quality of) darkness; (its) ashes, (the
quality of) passion; and (the quality of) goodness
is that in connexion with it*, in which the offering
is thrown. Those who understand the sacrifice under-
stand the Samana and the Vy4na as the principal
(offering). The Praza and Apdna are portions‘ of
the offering of clarified butter, and between them
is the fire. That is the excellent seat of the Udana
as understood by Brahmazas*. As to that which
is distinct from these pairs*, hear me speak about

1 Cf. inter alia, Aitareya-brahmana (Haug’s ed.), p. 1.

* Arguna Misra says intelligence means ‘discussion, or argument’
The connexion of this with what has gone before, according to
Arguna Misra, is this, that the author having first stated the five
Hotr‘s fully, now explains in what the Prawa and Ap4na are to be
offered up for acquiring the Prizf4yama. The fire he takes to mean
the self. Cf. what has been said about Vaisvinara above, p. 259.

* That is to say, the flame, I take it. He is drawing out here
the figure of the fire.

4 These are only a subordinate part of the offering, called Agya-
bhiga. They are called subordinate, I suppose, as the operations
of the Samana and Vy4na are more practically important for vita-
lity. The fire is the self. The place of the principal offering is
between the Agyabhagas, as stated by Arguna Misra.

* The Udina is here treated as the life-wind into which the
others are to be offered up. See p. 258, and note 8 there.

4 The next three sentences seem to indicate what is to be de-
stroyed in common with the life-winds. One has to get rid of all
notions about day and night, good and evil, existence and non-
existence, and then final emancipation is reached. The fire, which
is common to all the passages, stands for the self; into that appa-
rently all the ideas of time, and good and evil, and so forth, are to
be offered as the life-winds are ; and that fire stands in the place of
the Udina, for this purpose, as into the last all the other life-w:nds

CHAPTER Χ, 2. 277

that. Day and night are a pair, between them
is the fire. That is the excellent seat of the Udana
as understood by Brahmazas. That which exists
and that which does not exist are a pair, between
them is the fire. That is the excellent seat of the
Udana as understood by Brahmanas. The two—
good and evil—are a pair, between them is the
fire. That is the excellent seat of the Udana as
understood by Brahmamzas. First', the Samana and
Vyana, their function’ is performed: then, secondly,
the Sam4na comes into operation again. Then the
VAmadevya® for tranquillity, and tranquillity is the
eternal Brahman. This is the excellent seat of the
Udana as understood by Brahmaaas,

CHarTer X.

On this, too, they relate an ancient story (showing)
of what nature is the institution of the Aaturhotra‘.
The due performance of it in its entirety is now
taught. Hear me, O good woman! state this won-

have to be offered. ΑΒ to that which exists, &c., cf. Gftd, p. 103,
and p. 370, note 9 infra. As to good and evil and generally, cf.
KkAndogya, p. 60; Kaushftaki, p. 19. They are nothing to one
who knows the Brahman. Day and night Arguna Misra takes to
mean the 1¢4 and Pingalé n4dis, between which is the Sushumeé,
as they are connected with the sun and moon. But the sense of
the whole passage is far from clear.

* Arguna Misra understands these to be three Savanas.

* Of taking into the nAdis the food digested in the night, this is
the morning Savana; the afternoon Savana is the kindling of the
gastric fire for digesting new food.

5 The Vamadevya is a sikta beginning ‘ Kay4 nas Aira’ (Rv. IV,
31,1). The singing of it is the third Savana, Arguna Misra. And
see Taittirfya-Gramyaka, p. 889.

4 Cf. Aitareya-brahmasza (Haug), pp. 132, 133-

278 ανυοῖτά.

derful mystery. The instrument, the action, the
agent, and emancipation’, these, indeed, O you of
a (pure) heart! are the four Hotrzs by whom this
universe is enveloped. Hear also the assignment
of causes exhaustively*. The nose, and the tongue,
and the eye, and the skin, and the ear as the fifth,
mind and understanding, these seven should be un-
derstood to be the causes of (the knowledge οἵ")
qualities. Smell, and taste, and colour, sound, and
touch as the fifth, the object of the mental opera-
tion and the object of the understanding‘, these
seven are causes of action. He who smells, he who
eats, he who sees, he who speaks, and he who hears
as the fifth, he who thinks, and he who understands,
these seven should be understood to be the causes
of theagents®. These *, being possessed of qualities’,
enjoy their own qualities, agreeable and disagree-
able. And I am here devoid of qualities. Thus
these seven are the causes of emancipation®. And
among the learned who understand (everything), the

* Cf. as to the three first,Git4, p.123. They are the four categories,
to one or other of which everything in the world may be referred.

* The texts here differ. Arguna Misra’s reading he interprets
to mean ‘the subjugation of these Hotris.’ The reading followed
in the text seems to some extent to be supported by the sequel
But the passage altogether is not very clear.

* So Arguna Misra—through these the knowledge of the quali-
ties of objects of sense is acquired.

4 The sensations, or perceptions, referred to lead to action.

5 This seems to mean, that the powers of smelling, &c., when
attributed to the self, make him appear as an agent, as an active
principle.

41. ε. action, agent, and instrument, Arguna Misra.

* Le. the three, goodness, passion, and darkness.

* It is these seven from which the self is to be emancipated.
"1 must mean the self, not the Brahmasa who speaks.

CHAPTER Χ, 14. 279

qualities’ which are in the position of the deities, each
in its own place, always enjoy the offering according
to prescribed rules. To him who is not learned, eating
various (kinds of) food, the (feeling of this or that
being) mine adheres. And cooking food for him-
self, he, through the (feeling of this or that being)
mine, is ruined*. The eating of that which should
not be eaten, and drinking of intoxicating drinks also
destroys him. He destroys the food, and destroying
that food he is destroyed in return. The learned
man, being (himself) a ruler, destroying this food
again produces it*. And not even a trifling obstacle
arises to him from that food. Whatever is thought
by the mind, whatever is spoken by speech, what-
ever is heard by the ear, whatever is seen by the
eye, whatever is touched by the sense of touch, and
whatever is smelt by the nose, absorbing all these
offerings from all sides, together with those (senses)
which with the mind are six*, my fire’ of (high)
qualifications®, shines dwelling within the body. My
sacrifice of concentration of mind is in progress, the
performance of which yields the fire® of knowledge ;

' Le. I presume, the senses. Cf. Gita, p. 566. The learned do not
suppose their self to have aught to do with them. Cf. Gitd, p. 64.

* Cf. Gitd, p. 53; Manu III, 118.

* His knowledge gives him this power. He is not ‘destroyed’
by the food as the other man is. Nilakaz/ha compares Brihadara-
ayaka, p. 884. See, too, p. 260, note 1 supra.

* Le. mischief owing to the destruction of life necessary for
getting food, says Nilakan/ha quoting Brihadiranyaka, p. 913.

* This includes the operation of the understanding also. Nfla-
kantha says this verse explains what the word ‘food’ means here.

* For the phrase cf. Gitd, p. 112.

Ἶ That is to say, my self, Arguna Misra. See p. 259, note 3 supra.

* As the objects of sense ἄς. are all absorbed into it.

* It is called ‘fire,’ as it burns up all action. Cf. Gita, p. 62.

280 ανυοῖτΑ.

the Stotra in which, is the upward life-wind; the
Sastra, the downward life-wind ; and which is very
beneficial on account of the abandonment of every-
thing'; the Brahman priest in which, is the coun-
sellor in all action*; the Hotv? priest, the self; the
Adhvaryu priest, (the self) whose hymn of praise ὃ is
the offering ; the Sastra of the PrasAstrz, truth ; and
the Dakshiw4, final emancipation. On this, too, Xz
verses are recited by the men who understand
Narayama‘—the god Nardyaza to whom they for-
merly offered animal ® (offerings). On that Saman
hymns? are sung, of which an illustration is stated’.

? Arguna Misra’s commentary is not intelligible here, so I follow
Nflakansha, but diffidently.

* I.e.the mind, say the commentators. ‘Mant&’ simply is given
among the synonyms of Ahank4ra at Sankhya-s4ra, p. 16.

* T.e. the actions performed for knowledge of the truth, Arguna
Misra.

‘ Nilakansha refers to a Rik ‘Tapa astd-grihapati4,’ and also
the famous allegory at the end of the Taittirtya-4ranyaka. These
are cited, he says, as authorities for this ‘ sacrifice (consisting of)
concentration of mind.’

5]. 6. the senses, Nilakan/sa. Arguna Misra compares the whole
passage with the Purusha SOkta, which are the Ri&é verses alluded
to, according to him. He refers for further explanations to his
own commentary on that sfikta of the Rig-veda.

4 They sing these hymns, out of the gratification produced by
knowledge of the self, says Nflakan/ha, and he cites Taittirfya-
dranyaka, p. 749. See also Taittirfya-upanishad, p. 138, and San-
kara’s commentary there.

7 The readings of our texts here are not very satisfactory. The
illustration is stated, says Nilakan/ha, whose reading we follow, by
the Taittirfyas in the passage referred to in the last note. Arguna
Misra’s reading means ‘ such as Tahu 4ihu,’ which would seem to
be the words of the Saman hymn referred to. But his commentary
docs not show what the words before him were. The whole figure
as drawn out in this passage is not quite clear, though the general
sense is pretty intelligible. Cf. the allegories at Aitareya-brahmawa,
Pp- 132, 133, and at the close of the Taittirfya-dranyaka.

CHAPTER ΧΙ, 3. 281

O modest one! understand that god Nardyasa, who
is the self of everything.

Cuapter XI.

There is one director!; there is no second di-
rector. I speak concerning him who abides in the
heart. This being, the director, dwells in the heart
and directs (all creatures). Impelled by that same
(being), I move as I am ordered, like water on a
declivity. There is one instructor; there is no
second (different) from him. I speak concerning
him who abides in the heart. Taught by that in-
structor, all snakes whatever are ever hated in
the world*. There is one kinsman; there is no
second (different) from him. I speak concerning
him who abides in the heart. Taught by him
kinsmen are possessed of kinsmen®, (and) the seven
Rishis, O son of Prztha‘! shine in heaven’. There

Ὁ I.e. the Supreme Being, Arguna Misra. Nflakas/ha connects
this with the preceding chapter by saying that this describes N4r4-
yasa, who is there mentioned. See Santi Parvan (Moksha Dharma),
chap. 226, st. 8 (Bombay ed.)

* The natural feelings of animosity are caused by the Supreme
Being within. Such seems to be the meaning. Cf. Gitd, pp. 128,
129. I may remark that Arguna Misra seems to interpret the
original words, which we have rendered by ‘I speak concerning
him,’ &c., to mean ‘I repeat what has been said by,’ &c. This
does not seem to me to be satisfactory ; and it may be added, too,
that Arguna Misra’s interpretation appears in his gloss not on the
first verse, about the ‘director,’ but only on the second, about the
‘instructor. Hated = full of animosity, Nilakassha.

* Le. the feeling of kinsmanship arises from his inspiration.

4“ The poet seems to be nodding here, as this expression cannot
form part of the Bréhmavsa’s speech to his wife.

δ The seven sages are always mentioned together, and may
well be spoken of as types of the feeling of kinship.

282 ANuGiTA.

is one hearer'; there is no second (different) from
him. I speak concerning him who abides in the
heart. Living under that instructor, (according to
the proper mode of) living with δὴ instructor,
Sakra* acquired immortality in all worlds. There
is one enemy; there is no second (different) from
him. I speak concerning him who abides in the
heart. Taught by that instructor, all snakes what-
ever are ever hated in the world®.

On this, too, they relate an ancient story, (about the)
instruction of the snakes, and the gods, and sages, by
Pragdpati. The gods, and sages, and the snakes, and
the demons, approaching PragApati, said (to him):
‘Tell us the highest good.’ To them who were inquir-
ing about the highest good, the venerable one said,
‘Om ‘, the Brahman, in a single syllable.’ Hearing
that, they ran away in (various) directions’, When
they were running for instruction regarding the self,
the inclination of the snakes to biting had been
already formed. The natural inclination of the de-
mons towards ostentatiousness had been formed. The
gods had been engaged in gifts, and the great sages
in restraint of the senses. Having had one teacher,

’ Nilakanéha takes this to mean pupil, but it is difficult to recon-
cile that with the rest of the passage. Arguna Misra renders it by
‘the destroyer of every one’s doubts.’ For that, it will be necessary
to take the word as a form of the causative, and not the simple root
stu, to hear. But see, too, p. 283, ‘the instructor... the bearer.’

* Cf. Sanatsugatiya, p. 152, note 1.

* The words here are nearly the same as before; the commenta-
tors give no explanation of the repetition. But sce p. 281, note 2.

* Cf. Gité, p. 79. The full sense is that from the study of this
Om the highest good is attained.

* Le. to their own dwellings, believing that they had learnt what
they wanted.

CHAPTER ΧΙ, 17. 283

and having been instructed with one word, the snakes,
the gods, the sages, and the demons, all engaged in
different! (pursuits). One hears what is said (to
one) and apprehends it duly; (but even) to one who
inquires and extols highly, there is no other in-
structor*. And by his counsel does action afterwards
take place. The instructor, the learner, the hearer,
and the enemy, are always within the heart. Acting
sinfully in the world, he becomes (a man of) sinful
conduct. Acting virtuously in the world he becomes
(a man of) virtuous conduct®. And he becomes a
man of conduct according to his own desire‘, who,
owing to his desires, is given up to the pleasures of
the senses. But he who, casting aside vows* and
actions, merely adheres to the Brahman, he moving
about in the world identifying himself with the
Brahman, becomes a Brahmaéérin. To him the
Brahman itself is the fuel, the Brahman the fire,
the Brahman his origin, the Brahman water, the
Brahman the instructor. He is γὰρ in the

' The meaning seems to be that the original inclination was
not altered by the new instruction received by them. Nilakantha
seems to understand the passage differently. What has been ren-
dered in the text by ‘when they were running for instruction,’
he renders by ‘ when they were practically carrying out the instruc-
tion received by them ;’ but this rendering seems to omit all consi-
deration of the words ‘ Parvameva tu’—already. Though, therefore,
there are one or two circumstances in favour of this construction,
I have adopted the other. Cf. Brihaddranyaka, p. 964.

* The meaning is that the real instructor is within oneself,
‘abiding in the heart,’ as said before, although instruction may in
form be received from one outside, of whom one seeks to learn,
and whom one respects (or extols highly, as the text has it), and
although such instruction may be well apprehended.

* Cf. Brihadaranyaka, pp. 546-853. * See Gitd, p. 117.

51. 6. fasts and other like observances.

284 . anucttA,

Brahman'. Such is this subtle life as a Brahmaé4rin
understood by the wise. Understanding it they
practised it, being instructed by the Kshetrag#a’.

CuaPTer XII.

The Brahmama said:

I have crossed beyond that very impassable place,
in which fancies are the gadflies and mosquitoes ἢ, in
which grief and joy are cold and heat, in which
delusion is the blinding darkness, in which avarice
is the beasts of prey and reptiles, in which desire
and anger are the obstructors, the way to which
consists in worldly objects, and is to be crossed by
one singly‘. And I have entered the great forest®.

The Brahmama’s wife said:

Where is that forest, O very intelligent person!
what are the trees (there), and what the rivers, and
the hills and mountains; and at what distance is
that forest ?

1 Cf. Gita, p. 61. The water is that required for the sacrifice.
The words ‘the Brahman is his origin’ are not quite clear, as being
not connected with the figure employed. Perhaps it might be
taken otherwise thus, ‘the Brahman (is) the fire produced from the
Brahman,’ this last standing for the arani.

? T.e. one who understands the truth, Nilakan/fa ; God, Arguna
Misra. The same sentence winds up two of the following chapters ;
and at p. 310 Krishna says the Kshetragfa signifies the supreme
self. See Gita, p. 102 seq.

* Cf. Lahta Vistara, p. 44.

* I.e. not with the help of son, wealth, &c., says Nilakan/ha, as
each man’s salvation after having got into the course of worldly life
depends on himself. Cf. Santi Parvan (Moksha Dharma), chap. 193,
st. 32, and Manu IV, 240; obstructor, thief, Arguna Misra.

* Le. the Brahman. Nilakaw/ha compares a text from the Sruti,
‘ Kim svid vanam ka ἃ sa vriksha 4sa;’ see Rig-veda X, 31, 7.

CHAPTER ΧΙ, 8. 28ς

The Brdhmaana said:

There is nothing else more delightful than that,
when there is no distinction from it. There is
nothing more afflicting than that, when there is a
distinction from ἴ 1. There is nothing smaller than
that, there is nothing larger than that*. There is
nothing more subtle than that; there is no other
happiness equal to that. Entering it, the twice-
born do not grieve, and do not exult?. They
are not afraid of anybody, and nobody is afraid
of them. In that forest‘ are seven large trees 5,
seven fruits, and seven guests; seven hermitages,
seven (forms of) concentration, and seven (forms
of) initiation. This is the description of the forest.
That forest is filled with trees producing splendid
flowers and fruits of five colours*. That forest

Cf. KhAndogya, pp. 516, 517.

* Cf. Sanatsugatiya, p. 180 and note there.

* Cf. as to all this Gia, p. ror.

* This is not the forest spoken of before, but what has been
before called the ‘impassable place,’ but which also at p. 286 is
by implication called a forest, viz. the course of worldly life.

* Viz. the eye, ear, tongue, skin, and nose, and the mind, and
understanding—these are called trees, as being producers of the
fruits, namely, the pleasures and pains derived from their several
operations; the guests are the powers of each sense personified—
they receive the fruits above described; the hermitages are the
trees above mentioned, in which the guests take shelter; the seven
forms of concentration are the exclusion from the self of the seven
functions of the seven senses &c. already referred to; the seven
forms of initiation refer to the initiation into the higher life, by repu-
diating as not one’s own the actions of each member out of the group
of seven. Cf. as to this A’Aandogya, p. 219, and commentary there.

4 Cf. for these different numbers of colours, Yoga-sftra II, 19, and
commentary, p. 105, and Sankhya-sira, p. 18. The trees here meant
are the Tanmitras, or subtle elements, and the theory is that the
Gandha-tanmiira, or subtle element of smell, has five qualities, its

286 ANUGITA.

is filled with trees producing flowers and fruits of
four colours. That forest is filled with trees pro-
ducing flowers and fruits of three colours, and mixed.
That forest is filled with trees producing flowers
and fruits of two colours, and of beautiful colours.
That forest is filled with trees producing flowers
and fruits of one colour, and fragrant. That forest
is filled with two large trees producing numerous
flowers and fruits of undistinguished colours’.
There is one fire? here, connected with the Brah-
man‘, and having a good mind‘. And there is
fuel here, (namely) the five senses. The seven
(forms of) emancipation from them are the seven
(forms of) initiation®, The qualities are the fruits,
and the guests eat the fruits. There, in various
places, the great sages receive hospitality. And
when they have been worshipped and have dis-
appeared δ, another forest shines forth, in which
intelligence is the tree, and emancipation the fruit,
and which possesses shade (in the form of) tran-
own special one, so to say, and the four special ones of the others ;
the next is taste, the next colour, the next touch, and the last sound;
each has one quality less than its predecessor. See Yoga-sfitra, p. 106,
and gloss; Sankhya-sfttra 1, 62; and Vedanta Paribhashd, p. 45.

1 These are mind and understanding ; the fruits and flowers are
here of ‘undistinguished colours,’ as the text expresses it, since they
include the colours of all the fruits of all the other five sets of trees;
that is to say, the subject-matter of their operations is sound, taste,
&c., the subject-matters of all the senses together. ‘Undistinguished
colours’ is, perhaps, more literally ‘of colours not clear.’ Arguna
Misra paraphrases it by ‘of variegated colours,’ which is no doubt
the true ultimate sense.

* The self, Nilakantha. See p. 279, note 7 supra.

* T.e., I presume, devoted to the Brahman.

* Le. true knowledge, Arguna Misra. * See note 5, p. 285.

* Te. when the senses having worked,as unconnected with the self,
are finally absorbed into it. Cf, Sankhya-kérika ggand KasAa, p. 151.

ν

CHAPTER XII, 21. 287

quillity, which depends on knowledge, which has con-
tentment for its water, and which has the Kshetrag#a
within for the sun. The good who attain to that,
have no fear afterwards. Its end cannot be per-
ceived upwards or downwards or horizontally '.
There always dwell seven females there *, with faces
(turned) downwards, full of brilliance, and causes of
generation. They absorb® all the higher delights
of people, as inconstancy (absorbs) everything ".
In that same® (principle) the seven perfect sages,
together with their chiefs, the richest *, abide, and
again emerge from the same. Glory, brilliance, and
greatness, enlightenment, victory, perfection, and
power ’—these seven rays follow after this same
sun. Hills and mountains also are there collected
together, and rivers and streams flowing with water
produced from the Brahman*. And there is the con-
fluence of the rivers in the secluded place® for the

1 Tt extends on all sides, its end cannot be perceived on any side.

3 These are, according to Arguna Misra, the Mahat, Ahank4ra,
and five Tanm&tras. Their faces are turned downwards, as they
are obstacles in the way upwards, viz. the way of final emancipa-
tion; they are brilliant, as they light up the course of worldly life ;
and hence, too, they are ‘causes of generation.’ They give birth
to the universe.

3 They conceal the higher delight of final emancipation.

41 follow Arguna Misra, but the text is doubtful.

* Viz the Brahman.

* Cf. KAandogya, pp. 295-300. The word sages here, as before,
means the various organs. See Brihaddranyaka, p. 415.

7 Glory =renown; brilliance = Brahmic splendour (Brahmategas);
perfection = obtaining what is desired; power =not being conquered
by others, Arguna Misra. About the sun, see line 3 of text above.

51. ε. contentment. See the second line in the text above.

* Le. the space in the heart, the sacrifice being that of ‘con-
centration of mind,’ yogayag#a,—Nilakassha. <A confluence of

͵

288 ANUGITA..

sacrifice, whence those who are contented in their
own selfs repair to the divine grandsire himself.
Those whose wishes are reduced', whose wishes
are (fixed) on good vows, whose sins are burnt up
by penance, merging the self in the self*, devote
themselves to Brahman. Those people who under-
stand the forest of knowledge’, praise tranquillity.
And aspiring to that forest, they are born so as
not to lose courage‘. Such, indeed, is this holy
forest, as understood by Brahmazas. And under-
standing it, they act (accordingly), being directed
by the Kshetragaa.

CuapTer XIII.
The Bradhmaza said:

I do not smell smells, I perceive no tastes, I see
no colour, and I do not touch, nor yet do I hear
various sounds, nor even do I entertain any fancies*.
‘Nature desires objects which are liked; nature
hates all (objects) which are hateful*. Desire and
hatred are born from nature’, as the upward and

rivers is very sacred—here the meaning intended seems to be the
absorption of all desires by contentment into the heart.

1 Literally, ‘lean.’ —?_ Ie. the body in the soul, Arguna Misra.

* Knowledge is Brahman, which is described as a forest here,
Arguna Misra.

* Cf. Gita, p. 70.

* This is the name for the operations of the mind.

4 The sense is similar to that at Gftd, p. 5656. The self has nothing
to do with these feelings ; the qualities deal with the qualities.

7 Cf. Gita, p. 65. ‘The meaning of nature here, as in the Gil.
is in substance the result of all previous action with which the self
has been associated, which result, of course, exists connected not
with the self, but with the developments of nature, in the form of body,

CHAPTER XIII, 7. 289

downward life-winds, after attaining to the bodies of
living creatures. Apart from them, and as the
constant entity underlying them, I see the individual
self in the body. Dwelling in that (self), 1 am in
no wise attached! (to anything) through desire or
anger, or old age, or death. Not desiring any
object of desire, not hating any evil, there is no
taint on my natures’, as there is no (taint) of a drop
of water on lotuses*, They are inconstant things
appertaining to this constant (principle) which looks
on various natures. Although actions are per-
formed, the net of enjoyments does not attach itself
to it, as the net of the sun's rays does not attach
itself to the sky‘. On this, too, they relate an
ancient story, (in the shape of) a dialogue between
an Adhvaryu priest and an ascetic. Understand
that, O glorious one! Seeing an animal being
sprinkled 4 at a sacrificial ceremony, an ascetic who
was sitting (there) spoke to the Adhvaryu, censur-
ing (the act) as destruction of life. The Adhvaryu

senses, &c. The comparison appears to mean that the feelings of
desire &c. are, like the life-winds, unconnected with the self, though
associated with it, and are both alike manifestations of nature.

τ Nflakanéha compares Brihaddramyaka, p. 770. Arguna Misra
has a different reading, meaning ‘ liable (to be subjugated).’

3 The plural, which is in the original, is unusual. The various
aspects of the ‘result’ stated in p. 288, note 7, being looked at
separately, are described as ‘natures,’ like the leaves of a loius, which
in their ensemble make one lotus.

5. Lalita Vistara, p. 2, and p. 64 supra.

4 The figure seems to be somewhat like that at Gia, p. 82, about
the atmosphere and space, which latter remains untainted by the
former. Looking on various natures, i.e. as distinct from the self.

* Viz. the remaining untainted.

* I.e. with water, preparatory to its being offered up for the
sacrifice.

[8] υ

290 ανυοῖτά.

answered him (saying), this goat will not be de-
stroyed. (This) creature will obtain welfare, since
the Vedic text is such. For that part of him which
is of the earth will go to the earth; whatever in
him is produced from water, that will enter water.
His eye (will enter) the sun, (his) ear the quarters,
and his life-winds likewise the sky’. There is no
offence on my part, adhering (as 1 do) to the
scriptures %,

The Ascetic said:

If you perceive (that) good (will) result upon his
life being severed (from him), then the sacrifice
is for the goat, what benefit (is it) to you? Let the
brother, father, mother, and friend (of the goat) give
you their consent*; take him (to them) and consult
(them), especially as he is dependent. You ought
to inquire of those who can give their consent thus.
After hearing their consent, (the matter) will be
fit for consideration’. The life-winds δ, too, of this
goat have gone to their sources, and I think only
his unmoving body remains. To those who wish
to derive enjoyment from the slaughter (of a living
creature), the unconscious body being comparable
to fuel, that which is called an animal becomes

1 Cf. Brihadaranyaka, p. 542, and p. 337 below.

* Cf. Khandogya-upanishad, p. 627, and also Sarfraka Bhashya
on Sftra III, 1, 25, p. 774.

* Le. for his slaughter, which is to bring welfare to the goat.
Arguna Misra says that this is a sort of reductio ad absurdum,
as the sacrifice is in truth not in the interests of the goat at all.

* Viz. whether the goat should be killed. Without their consent
he ought not to be slaughtered; with their consent, it becomes
a matter for consideration, Arguna Misra.

® It may also mean the senses, as in the A’Aandogya, p. 297.

CHAPTER XIII, 21. 201

the fuel’. The teaching of the elders? is, that re-
fraining from slaughter (of living creatures) is (the
duty) among all duties. We maintain that that
action should be performed which involves no
slaughter. (Our) proposition is no slaughter (of living
creatures). If I spoke further, it would be possible
to find fault with your proceedings in many ways ὃ.
Always refraining from the slaughter of all beings is
what we approve. We substantiate (this) from what
is actually visible‘, we do not rely on what is not
visible.
The Adhvaryu said:

You enjoy the earth’s quality of fragrance, you
drink watery juices, you see the colours of shining
bodies, you touch the qualities of the air, you hear
the sound produced in space, you think by the mind
(on the objects of) mental operations. And all
these entities, you believe, have life. You have not
(then) abstained from taking life. You are (engaged)
in the slaughter (of living creatures)’, There is no
movement * without slaughter (of living creatures).
Or what do you think, O twice-born one ?

1 This is not very clear, but the meaning seems to be that the
slaughter is committed for the enjoyment of the sacrificer; the
sacrificer only requires fuel, and the slaughtered animal is then
used for that purpose.

3 Cf. Khandogya, p. 627, and next note; and Gft4, inter alia,
p- 114, and p. 348 infra, ® See Sankhyatattvakaumudf, p. 7.

‘ Te. a rule expressly laid down, What is not visible means
what is not expressly stated, but is to be derived by inference, and
so forth (cf. Apastamba I, 1, 4,8). The express text is the famous
one, ‘Na himsyatsarv4 bhatani.’ Hims4, which is rendered slaughter
here, may mean also ‘giving pain’ generally.

δ This is the tu quoque argument. The sustentation of life
requires some sort of slaughter.

® Le. the support of the body, says Arguna Misra.

U2

292 anuciTA.

The Ascetic said:

The indestructible and the destructible, such is
the double manifestation of the self. Of these the
indestructible is the existent!, the manifestation as an
individual? (entity) is called the destructible*. The
life-winds, the tongue, the mind, and (the quality of)
goodness, together with (the quality of) passion 4, (these
make up) the manifestations as individual entities.
And to one who is free from these manifestations,
who is free from the pairs of opposites, who is devoid
of expectations, who is alike to all beings, who is
free from (the thought that this or that is) mine,
who has subdued his self, and who is released on all
hands‘, there is no fear anywhere *.

The Adhvaryu said:
O best of talented men! one should in this (world)

1 Arguna Misra takes it otherwise, ‘the true nature of the Sat,
the self’ Nflakan/ha renders the original by sadrépam without
further explanation. This indestructible seems to correspond to
that mentioned at Gité, p. 113, which should be considered in
connection with Gita, pp. 73, 74. The note at the former page is,
perhaps, not quite accurately expressed, as the word ‘material cause’
conveys some inadmissible associations. Perhaps ‘underlying prin-
ciple’ might be a nearer approach to the correct idea. The existent
will thus be that which really exists, as it is indestructible.

* Cf. Gita, p. 77. 5 See Santi Parvan (Moksha), ch. 240, st. 31.

‘ Arguna Misra says, ‘ The life-winds here are indicative of the
operations of the organs of action (as to which see p. 290, note §
supra), the tongue of the perceptive senses, the mind of the internal
activities, the quality of goodness of all sources of pleasure, and
passion of all sources of pain,’ the last two apparently covering the
external world, the previous ones the human activities, internal and
external.

* Released scil. from piety or impiety, &c..—Arguna Misra, who
says ‘sclf’ in the phrase preceding means mind.

* Because, says Arguna Misra, according to the very authority
which says there is sin in slaughter, all sin is destroyed by know-
lelge. Cf. Gita, p. 64.

CHAPTER XIV, 2. 293
dwell in company of good men only’. For having
heard your opinion, my mind is enlightened. O
venerable sir! I approach you, in the belief (that you
are) the Lord; and I say (to you), O twice-born one!
there is no fault (attaching) to me, performing (as I
have done) the rites performed by others *.

The Brahmaza said:

With this explanation, the ascetic thereafter re-
mained silent, and the Adhvaryu also proceeded with
the great sacrifice, freed from delusion. Thus Brah-
mazas understand the very subtle emancipation to
be of this nature, and understanding it, they act
(accordingly), being directed by the Kshetragia.

Cnuaprer XIV.

The Brdhmama said:

On this, too, they relate an old story, (in the
shape of) a dialogue, O you of a pure heart! between
K4rtavirya and the ocean. (There lived once) a
king named Arguna‘, a descendant of Krztavirya,
possessed of a thousand arms, who with his bow
conquered the (whole) earth ip to the ocean. Once

' Cf. Taittirtya-upanishad, p. 40.

3 The readings here in the MSS, are not satisfactory. I adopt
as the best that which appears to have been before Arguna Misra.
The meaning seems to be this :—-I have now understood the truth,
but I cannot be blame: for having hitherto done that which I saw
every one else do. Now I have had the benefit of conversation with
a good man, and have become free from my delusion.

* Namely, that final emancipation is not to be obtained by action,
and that slaughter is sinful.

* He is also called a Yogin at Raghuvamsa VI, 38. See Mallinath’s
commentary there.

294 ανυοϊτΑ.

on a time, as we have heard, he was walking about
near the sea, proud of his strength, and showering
hundreds of arrows on the sea. The ocean, saluting
him, and with joined hands, said, ‘O brave man! do
not throw arrows (on me). Say, what shall I do for
you? The creatures, who take shelter with me, are
being destroyed, O tiger-like king! by the great
arrows thrown by you. Give them security, O Lord!’
Arguna said :
If there is anywhere any wielder of the bow equal

to me in battle, who might stand against me in the
field, name him to me.

The ocean said:

If, O king! you have heard of the great sage
Gamadagni, his son is (the) proper (person) to show
you due hospitality '.

Then the king, full of great wrath, went away, and
arriving at that hermitage approached RAma only.
In company with his kinsmen, he did many (acts)
disagreeable to R4ma, and caused much trouble to
the high-souled Rama. Then the power of Rama,
whose power was unbounded, blazed forth, burning
the hosts of the enemy, O lotus-eyed one! And then
Rama, taking up his axe, hacked away that man of
the thousand arms in battle, like a tree of many
branches. Seeing him killed and fallen, all (his)
kinsmen assembled together, and taking swords and
lances, surrounded the descendant of Bhrigu. Rama
also taking up a bow, and hurriedly mounting a
chariot, shot away volleys of arrows, and blew
away the army of the king. Then some of the

* Te. by giving him what he desired—a ‘foeman worthy of his
steel’ to fight with him.

CHAPTER XIV, 20. 295

Kshatriyas, often troubled by fear of the son of
Gamadagni, entered mountains and _ inaccessible
places, like antelopes troubled by a lion. And the
subjects of those (Kshatriyas) who were not per-
forming their prescribed duties! through fear of him,
became Vrishalas, owing to the disappearance of
Brdhmazas*. Thus the Dravidas, Abhtras, Pauzaras,
together with the Sabaras, became Vvzshalas?, owing
to the abandonment of their duties by Kshatriyas.
Then when the heroic (children) of Kshatriya women
were destroyed again and again, the Kshatriyas, who
were produced by the Brahmamzas‘, were also de-
stroyed by the son of Gamadagni. At the end of
the twenty-first slaughter, a bodiless voice from
heaven, which was heard by all people, spoke
sweetly to Rama, ‘O Rama! O Rama! desist (from
this slaughter). What good, dear friend, do you
perceive, in taking away the lives of these kins-
men of Kshatriyas over and over again?’ Then,
too, his grandfathers*®, with Asétka as their head,
likewise said to the high-souled (RAma), ‘ Desist,
O noble one*!’ But Rama, not forgiving his father’s

1 Viz. the protection of their subjects.

* As the kings failed to protect the people, the Briéhmaszas
apparently were nowhere forthcoming.

5 Cf. Muir, Sanskrit Texts, vol. i, pp. 482 seq., 358, 391; vol. ii,
Pp. 423; Santi Parvan, ch. 65, st. 13 ; ch. 207, st. 42 (R4gadharma).

* As Kshatriyas were required for the protection of the people,
the Braéhmawas procreated them on Kshatriya women. See Muir,
Sanskrit Texts, vol. i, p. 451 seq. And as they were the offspring of
these anomalous connexions they are described as ‘kinsmen of
Kshatriyas.’ Cf. XA44ndogya, p. 317; Brihadarasyaka, p. 1037 and
comments there. As to heroic, see Muir, Sanskrit Texts, vol. iv,
Pp. 302 note.

5 Cf. Gita, p. 40, note 1.

4 See as to the whole story, Muir, Sanskrit Texts, vol. i, p. 442.

206 ανυοῖϊτά.

murder, said to those sages, ‘You ought not to keep
me back from this.’

The Pitrzs said:
O best of victors! you ought not to destroy these
kinsmen of Kshatriyas. It is not proper for you,
being a Brahmaaa, to slaughter these kings.

CHAPTER XV.
The Pitrzs said:

On this’, too, they relate an ancient story; hearing
that (story), O best of the twice-born! you should
act accordingly. There was (once) a royal sage,
named Alarka, whose penance was very great, who
understood duty, who was veracious, high-souled,
and very firm in his vows. Having with his bow
conquered this world as far as the ocean,—having
performed very difficult deeds*,—he turned his
mind to subtle " (subjects). While he was sitting at
the foot of a tree, O you of great intelligence! his

thoughts, abandoning (those) great deeds, turned to
subtle (questions).

Alarka said:

My mind is become (too) strong‘; that conquest is
constant in which the mind is conquered. (Though)
surrounded by enemies, I shall direct my arrows
elsewhere δ, As by its unsteadiness, it wishes*® to

’ The dmipropriety or sinfulness of slaughter.

* Such as the subjugation of enemies and so forth.

* The Brahman, says Nilakamsha.

* Te. too strong to be under control.

* That is to say, elsewhere than towards the external foes with
whom he was waging war.

* The text is-unsatisfactory here. I adopt Nilakaséha’s reading.

CHAPTER XV, 12. 297

make all mortals perform action, I will cast very
sharp-edged arrows at the mind.

The mind said:

These arrows, O Alarka! will not penetrate
through me at all. They will only pierce your
own vital part, and your vital part being pierced,
you will die. Look out for other arrows by which
you may destroy me.

Hearing that, he then spoke these words after
consideration :—

' Alarka said :

Smelling very many perfumes, one hankers after
them only. Therefore | will cast sharp arrows at
the nose.

The nose? said:

These arrows, O Alarka! will not penetrate
through me at all. They will only pierce your
own vital part, and your vital part being pierced,
you will die. Look out for other arrows by which
you may destroy me.

Hearing that, he then spoke these words after
consideration :—

Alarka said:
Enjoying savory tastes, this (tongue) hankers after

1 This and the other corresponding words must be understood
to refer not to the physical nose and so forth, but the sense seated
there. The nose here, for instance, stands for the sense of smell.
Nilakan/ha understands all these words of Alarka as indicating the
so-called Hasha-yoga, which, he adds, invariably occasions death.
As to the throwing of arrows at the mind, he says, it means, ‘I will
subdue the mind by the restraint of the excretive organs by means
of the Hasha-yoga.’ And finally he says, ‘A man, having restrained
all the senses by means of the Ha/sa-yoga, merely droops away ;
becoming deficient in those senses, he does not accomplish
his end.’

298 anucitA.

them only. Therefore I will cast sharp arrows at
the tongue.
The tongue said:

These arrows, O Alarka! will not penetrate
through me at all. They will only pierce your
own vital part, and your vital part being pierced,
you will die. Look out for other arrows by which
you may destroy me.

Hearing that, he then spoke these words after
consideration :—

Alarka said:

Touching various (objects of) touch, the skin
hankers after them only. Therefore I will tear
off the skin by various feathered arrows.

The skin said:

These arrows, O Alarka! will not penetrate
through me at all. They will only pierce your
own vital part, and your vital part being pierced,
you will die. Look out for other arrows by which
you may destroy me.

Hearing that, he then said after consideration :—

Alarka said:

Hearing various sounds, the (ear) hankers after
them only. Therefore I (will) cast sharp arrows
at the ear.

The ear said:

These arrows, O Alarka! will not penetrate
through me at all. They will only pierce your
own vital part, and then you will lose (your) life.
Look out for other arrows by which you may
destroy me.

Hearing that, he then said after consideration :—

CHAPTER XV, 28. 299

Alarka said:

Seeing numerous colours, the eye hankers after
them only. Therefore I will destroy the eye with
sharp arrows.

The eye said:

These arrows, O Alarka! will not penetrate
through me at all. They will only pierce your
own vital part, and your vital part being pierced,
you will die. Look out for other arrows by which
you may destroy me.

Hearing that, he then said after consideration :-—

Alarka said:
This (understanding) forms various determina-
tions by its operation. Therefore I will cast sharp
arrows at the understanding.

The understanding said:

These arrows, O Alarka! will not penetrate
through me at all. They will only pierce your own
vital part, and your vital part being pierced, you
will die. Look out for other arrows by which you
may destroy me.

The Brahmana' said:

Then Alarka even there employed himself in a
fearful penance? difficult to perform; but he did not
obtain any arrows for these seven by his devotions.
Then that king deliberated with a mind very intent
on one (subject), and after deliberating for a long
time, O best of the twice-born! Alarka, the best of
talented (men), could not arrive at anything better

1 Sic in our copies. It should be the Pitrss, seeing that they
are relating Alarka’s story to Parasurama.

3. Meditation, or pondering, according to Nflakassha. .

300 ανυοῖτΑ.

than concentration of mind'. Then directing his mind
to one point?, he became steady, and applied him-
self to concentration of mind. And (then) the brave
man forthwith destroyed the senses with one arrow;
and entering the self by means of concentration of
mind, he reached the highest perfection. And the
royal sage, amazed, then uttered this verse, ‘O!
Alas! that we should have engaged in all external
(matters); that being possessed of a desire for en-
joyments, we should have devoted ourselves before
now to sovereignty! I have now subsequently learnt
that there is no higher happiness than concentration
of mind.’ Do you understand this too, O Rama!
and do not kill Kshatriyas. Perform a fearful "
penance, thence you will obtain the highest good.
Thus spoken to by (his) grandfathers, the noble son
of Gamadagni engaged himself in fearful penance, and
attained that perfection which is difficult to reach.

Cuapter XVI.

The Brdhmaaa said:

There are, verily, three foes in (this) world, and
they are stated to be (divided) ninefold, according
to qualities. Exultation, pleasure, joy‘, these three

1 Te. the riga-yoga, says Nilakan/sa, which consists in mere
control of the mind. Cf. Sankhya-sira, p. 39.

* See Yoga-sfitra, p. 45.

5. This means difficult, and occasioning many trials to one who
performs it.

4 Nilakan/ha says exultation is when one is sure of obtaining
what is desired, pleasure when it is obtained, and joy when the
thing obtained is enjoyed. Arguna Misra takes a different distinc-
tion; but our copy of his commentary is not quite intelligible in

CHAPTER XVI, 5. 301

are qualities appertaining to the quality of good- —
ness. Grief, wrath, persistent hatred, these are
stated to be qualities appertaining to the quality of
passion. Sleep, sloth, and delusion, these three
qualities are qualities appertaining to the quality
of darkness. Cutting these off by multitudes of
arrows', a courageous man, free from sloth, having
a tranquil self, and senses controlled, is energetic
about subjugating others*. On this, people who
know about ancient times celebrate verses which
were sung of old by the king Ambartsha, who had
become tranquil (in mind). When vices* were in
the ascendant, and good (men) were oppressed,
Ambartsha, of great glory, forceably possessed him-

the beginning. Pleasure he takes to mean ‘ pride felt in supposing
oneself to possess some merit,’ and joy that produced when im-
pending danger is averted. As to the next triad, the text is again
unsatisfactory. The text printed in the edition which contains
Nilakan/ha’s commentary, is ‘desire, anger, &c. There is nothing
about them in the commentary. Arguna Misra’s text is the one
we have adopted. He says, ‘grief, pain caused by loss of what is
desired ; anger, the pain caused by the counteraction of one’s
attempts to injure another; persistent hatred, the pain caused by
believing another to be doing harm to oneself.’ Persistent hatred
is Nflakan/ha’s interpretation. I think his interpretation is prefer-
able. The two triads seem to be based on one principle of grada-
tion. The distinctive marks of the three qualities are pleasure,
pain, and delusion respectively, and those characterise the three
triads stated in the text. See Santi Parvan (Moksha), chap. 194,
st. 27 seq.

’ Tranquillity and so forth, Nflakan/ha; practising yoga or
concentration of mind, Arguna Misra.

3.1.6. external, says Arguna Misra; external foes of one’s own
emancipation is, I presume, what is meant.

* Arguna Misra says, ‘his own and those of others.’ Nilakantha
takes good to mean not men, but tranquillity, &c. The next
sentence seems rather to militate against this view, which in itself
is not a well-founded one.

302 anucitA,

self of the kingdom’. He (then) restraining his own
vices, and honouring good men, attained high per-
fection, and sang these verses: ‘I have conquered
most vices; destroyed all foes; but there is one,
the greatest, vice which should be destroyed and
which I have not destroyed—that (vice), being im-
pelled by which, a creature does not attain freedom
from desire, and being troubled by desire, under-
stands (nothing) while running into ditches*; (that
vice), being impelled by which, a man even does
what ought not to be done. That avarice—cut
(it) off, cut (it) off with sharp swords. For from
avarice® is born desire; then anxiety comes into
existence; and he who desires, mostly acquires
qualities appertaining to the quality of passion.
Obtaining those, he mostly acquires qualities ap-
pertaining to the quality of darkness‘. When the
bodily frame is destroyed, he, owing to these quali-
ties, is born again and again, and engages in action.
And at the expiration of life, again with his body
dismembered and scattered about, he meets death,
and again birth. Therefore, properly perceiving this,
and restraining avarice by courage, one should wish
for sovereignty in the self. This is sovereignty ὃ;
there is no other sovereignty here. The self pro-
perly understood is itself the sovereign.’ Such were

1 For the good of the people, says Arguna Misra.

2 T.e. base actions, Nilakantha.

* Avarice, according to Arguna Misra, is the belief that one has
not got that which one has, and desire is the wish for more and
more. Avarice, seems, however, to be the general frame of mind,
always wishing for something, never being contented, and desire
is the wish for a specific object.

4“ Which are sources of delusion. Cf. a similar doctrine at Ape-
stamba II, 5, 140. * Nilakan/ha compares Taittirfya, p. 26.

CHAPTER XVII, 8. 303

the verses sung with regard to the great sovereignty,
by the glorious Ambartsha, who destroyed the one
(chief vice), avarice.

Cuaptrer XVII,

The Brahmaaa said:

On this’, too, they relate this ancient story (in the
shape of) a dialogue, O you of a pure heart! between
a Brahmaaa and Ganaka. King Ganaka, by way of
punishment, said to a Brahmaza who had fallen into
some offence: ‘You should not live within my do-
minions. Thus spoken to, the Brahmasa then
replied to that best of kings: ‘Tell me, O king! how
far (extend) the dominions which are subject to you.
I wish, O Lord! to live in the dominions of another
king, and, O master of the earth! I wish to do your
bidding according to the Sdstras.’ Thus spoken
to by that glorious Brahmaaa, the king then heaved
frequent and warm sighs, and said nothing in reply.
While that king of unbounded power was seated,
engaged in meditation, a delusion suddenly came
upon him, as the planet* upon the sun. Then when
the delusion had gone off, the king recovered him-
self, and after a short while spoke these words to
the Brahmana.

Ganaka said:

Though this country, which is the kingdom of my

father and grandfather, is subject (to me), I cannot

* On getting rid of the notion that this, that, and the other
thing is one’s own,—Arguna Misra. Nilakan/ha agrees, and adds
also on the subject of cutting off avarice.

* That is to say, Rabu.

304 ανυοῖτά.

‘find my domain!, searching through the (whole)
earth. When I did not find it on the earth, I looked
for MithilA; when I did not find it in Mithila, I looked
for my own offspring. When I did not find it among
them, then came the delusion on me. Then on the
expiration of the delusion, intelligence again came
to me. Now I think that there is no domain (of
mine), or that everything is my domain. Even this
self is not mine, or the whole earth is mine. And
as mine, so (is it) that of others too, I believe, O
best of the twice-born! Live (here, therefore) while
you desire, and enjoy while you live *.

The Brahmana said:

Tell me, what belief you have resorted to, by which,
though this country, which is the kingdom of your
father and grandfather, is subject to you, you have
got rid of (the notion that this or that is) mine.
What conviction have you adopted, by which verily
you consider your whole domain as not (your)
domain, or all as your domain?

Ganaka said:
I understand (all) conditions here, in all affairs, to
be terminable’, hence I could not find anything that
should be (called) mine‘. (Considering) whose this

= Meaning, apparently, that over which he and no one else has
power. He contracts his vision gradually, and finds nothing at all
which he can call his own to the exclusion of others. He explains, fur-
ther on, how he arrives at the alternative conviction stated towards
the close of this speech. In the Brihaddranyaka (p. 916) he is said
to have offered his kingdom to Yagaavalkya and himself as his slave,
after learning the Brahma-vidya. See too Muir, Sanskrit Texts, vol. iv,
Ρ. 426 seq. * See Santi Parvan (Moksha) I, 13.

* Conditions of indigence or affluence, Nilakan/ha. Arguna
Misra’s reading is different.

4 There is a familiar verse, ascribed to Ganaka, which says, ‘If

CHAPTER XVII, 21. 305

was, (I thought of) the Vedic text about anybody’s
property, (hence) I could not find by my intelligence
anything that should be (called) mine'. Resorting
to this conviction, I have got rid of (the notion that
this or that is) mine. Now hear the conviction,
holding which, my domain (appears to me to be)
everywhere *. I do not desire for myself even smells
existing in the nose*. Therefore the earth‘ being
conquered is always subject to me. I do not desire
for myself tastes even dwelling in the mouth.
Therefore water being conquered is always subject
to me. I do not desire for myself the colour (or) light
appertaining to the eye. Therefore light being con-
quered is always subject to me. 1 do not desire for
myself the (feelings of touch) which exist in the
skin. Therefore air being conquered is always

Mithil4 is on fire, nothing of mine is burnt (in it).’ The verse
occurs in the Mah4bhfrata, Santi Parvan (Moksha Dharma), chap.
178, st. 2, and also chap. 276, st. 4. See too Muir, Sanskrit Texts,
vol. i, p. 429.

' This is not clear. I have followed Nilakans/ha’s text. Arguna
Misra’s is in the earlier part more intelligible, ‘ Whose is this to-day,
whose to-morrow?’ But I cannot find that there is any Vedic
text to this effect. Nilakawsha cites on his text fsopanishad, Ρ. 5.
The meaning here seems to be, ‘When I considered as to whom
the things I saw in my thoughts belonged to, I remembered the
Vedic text that one should not wish to obtain another’s property,
and so, thinking about the matter with that caution, I could not
make out that there was anything which I could call my own.’

* This is the alternative conclusion he has come to.

* The sense of smell enjoys the smell, my self has nothing to
do with it. Cf. Gita, p. 55, also Maitri, pp. 112, 113.

* Whenever there is any smell, it is supposed that particles of
earth are there; so the meaning here is ‘all things having the
quality of smell are subject to me,’ and so throughout. The
objects of sense are all used for the purposes of the prescribed
actions, the benefits of which accrue to gods, &c. Cf. Gita, pp. 53,
54, and see also pp. 84, 85.

[8] Χ

306 anucitA.

subject to me. I do not desire for myself sounds
even though existing in the ear. Therefore sounds
being conquered are always subject to me. I do
not desire for myself the mind always within me.
Therefore the mind being conquered is always sub-
ject to me. All these actions of mine are, verily,
for this purpose, (namely) for the gods, the Pitrts, the
Bhatas, together with guests. Then the Brahmaza,
smiling, again said to Ganaka: ‘Know me to be
Dharma, come here to-day to learn (something)
about you’. You are the one person to turn this
wheel, the nave of which is the Brahman’, the spoke
the understanding, and which does not turn back *,
and which is checked by the quality of goodness as
its circumference 4,’

Cuaprer XVIII.
The Brdhmaza said:

O modest one! I do not move about in this world
in the way which, according to your own under-
standing, you have guessed. I*am a Bréhmama, I am

1 T.e. to put him to the test. Such examinations are often
referred to in our later literature.

* Le. Veda, says Arguna Misra.

* Le. says Arguna Misra, which leads to the seat from which
there is no return. Cf. Gita, p. εἰ.

4 The wheel is the yoga, says Arguna Misra. The expression
is noteworthy, as being that used of Buddha’s teaching. See on
that Davids’ Buddhism, p. 45.

5 The man who has achieved final emancipation has got that, in
which the benefits to be derived from the course of life of a Brih-
mana, &c., are included (see p. 191 supra). Hence, says he, the

CHAPTER XVIII, 8. 307

emancipated, I am a forester, and I likewise perform
the duties of a householder, observing vows. I am
not such, O beautiful one! as you see me with the
eye. I pervade every single thing that is in this
world. Whatever creatures there are in the world,
movable or not moving, know me to be the de-
stroyer of them as fire is of wood'. Sovereignty
over the whole world, and even over heaven; that,
or else this knowledge; (of these two) knowledge
is my only wealth?. This* is the path of the
Brahmazas, by which those who understand that‘
proceed, to households, or residence in forests, or,
dwelling with preceptors, or among mendicants δ.
With numerous unconfused symbols only one know-
ledge is approached. And those who, adhering to
various symbols and Asramas, have their under-
standing full of tranquillity *, go to the single entity
as rivers to the ocean. This path is traversed
by the understanding, not by the body*. Actions
have a beginning and an end, and the body is tied
down by action. Hence, O beautiful one! you

doubt, on which your question is based as to what world you will
go to by being joined to me, is wrong. See p. 256 supra.

1 He is speaking here on the footing of the essential identity
of everything. Cf. Gft4, p. 62.

* The expression here is clumsy; the meaning is that he prefers
knowledge to sovereignty, if the alternative is offered him.

* Viz. knowledge. * Le. the Brahman.

® These are the four orders or Asramas.

* The knowledge to be acquired, by whatever symbols the
attempt to acquire it is made, is but this, that all is one; and that
is acquired certainly when tranquillity has been achieved.

7 Le. by realising the identity of everything, not by the actions
performed with the body, which, as he goes on to show, are
perishable, and cannot lead to any lasting result.

X 2

308 anucita.

(need) have no fear occasioned by the other world.
With your heart intent upon the real entity, you will
certainly come into my self.

Cuarter XIX.

The Brahmanza’s wife said:

This is not possible to be understood by one
whose self! is frivolous, or by one whose self is not
refined; and my intelligence is very frivolous, and
narrow, and confused. Tell me the means by which
this knowledge is acquired. I (wish to) learn from you
the source from which that knowledge proceeds.

The Br&dhmasa said:

Know that he who devotes himself to the Brah-
man is the (lower) Arazi, the instructor is the upper
Arazi. Penance and sacred learning cause the at-
trition?, and from that the fire of knowledge is
produced.

The Brihmaza’s wife said:

As to this symbol of the Brahman which is de-
nominated the Kshetragza, where, indeed, is (to be
found) a description of it, by which it* is capable
of being comprehended ?

* Le. mind, Arguna Misra.

* Scil. of the Aranis (i.e. the wood used for kindling fire); the
sense is, that the pupil who has penance and Vedic learning goes
to a teacher for knowledge. See Svetisvatara, pp. 307, 308.

* Le. the Brahman, says Arguna Misra, of which the Kshetraga#a
is only a symbol. For a definition of Kshetrag€a, see Sanu
Parvan (Moksha), chap. 187, st. 23.

CHAPTER XIX, 9. 309

The Brahmana said:

He is without symbols’, and also without qualities;
nothing exists that is a cause of him. I will only
state the means by which he can be comprehended
or not. A good means is found, namely, action?
and knowledge, by which that® (entity), which has
the symbols (useful) for knowledge ὁ attributed to it
through ignorance, is perceived as by bees®. In the
(rules for) final emancipation, it is not laid down, that
a certain thing should be done, and a certain thing
should not*. But the knowledge of the things bene-
ficial to the self is produced in one who sees and
hears’. One should adopt as many of these things,
(which are) means of direct perception, as may here
be practicable—unperceived, and those whose form
is perceived *, in hundreds and in thousands, all of
various descriptions. Then one comes near to that
beyond which nothing exists.

The Deity said:
Then the mind of the Brahmaaa’s wife, after the

1 See Sanatsugitiya, p. 160.
* Viz. that which is required as a preliminary to the acquisition
of knowledge, and hence is necessary for final emancipation.

3 The Brahman.

* Le. symbols which are to convey a knowledge of the Brahman.

* Le. in a way not perfect; as bees hovering above a flower
get the fragrance of it without grasping the flower itself, so these
Means give one an imperfect knowledge of the Brahman to be
afterwards perfected by constant meditation upon it (nididhy4sa),

* As it is in the prior portion of the Vedas, as to sacrifices, &c.

7 Sees, i.e. by contemplation ; hears, i.e. from a teacher, Arguna
Misra.

5 This seems to mean such things as hearing, reading, &c.,
which would be ‘perceived’ scil. by the senses ; and all intellectual
operations which would be ‘ unperceived.’

310 anucitA.

destruction of the Kshetrag#a', turned to that which
is beyond (all) Kshetrag#as by means of a knowledge
of the Kshetra *.

Arguna said:

Where, indeed, O Krishza! is that Brahmana’s
wife, and where is that chief of Brahmazas, by both
of whom this perfection was attained? Tell me
about them both, O undegraded one!

The Deity said:

Know my mind to be the Brahmama, and know
my understanding to be the Brahmaza’s wife. And
he, O Dhanazigaya! who has been spoken of as the
Kshetrag#a, is I myself *.

CuapTeR XX.

Arguna said:

Be pleased to explain to me the Brahman which
is the highest object of knowledge; for by your
favour my mind is much interested in (these) subtle‘
(subjects).

VA4sudeva said:

On this, too, they relate an ancient story (in the
shape of) a dialogue, connected with final emanci-
pation, between a preceptor and a pupil. A talented

* Tle. after the identification of the individual self with the uni-
versal self, when the individual ceases to be perceived as such. Cf.
Santi Parvan (Moksha), chap. 187, st. 23.

3 That beyond Kshetragas=the absolute supreme self. Cf.
Ghd, p. 106.

* The substance of this specch, says Arguna Misra, is that the mind
and understanding devoted to the supreme lead to final emancipation.

* See p. 296 supra. The last chapter closes what in some of the
MSS. is called the Brahma Git4, or Brdhmana Git4 contained in
the Anugit4 Parvan. See further as to this our Introduction,
where the point is further dwelt on.

CHAPTER XX, 12. ΔΙ:

pupil, O terror of your foes! asked a Brahmana pre-
ceptor of rigid vows, (when he was) seated, something
about the highest good. ‘I’ (he said), ‘whose goal
is the highest good, am come to you (who are)
venerable; I pray of you with (bowed) head, O
Brahmaza! that you should explain to me what I
ask.’ The preceptor, O son of Prztha! said to the
pupil who spoke thus: ‘I will explain to you every-
thing, O twice-born one! on which you verily have
any doubt.’ Thus addressed by the preceptor, O
best of the Kauravas! he who was devoted to the
preceptor, put (his) questions with joined hands.
Listen to that, O you of great intelligence!
The pupil said:

Whence am I’, and whence are you? Explain
that which is the highest truth. From what were
the movable and immovable entities born? By
what do entities live, and what is the limit of their
life? What is truth, what penance, O Brahmana ?
What are called the qualities by the good? And what
paths are happy? What is pleasure, and what sin ?
These questions of mine, O venerable Brahmaza
sage! O you of excellent vows! do you be pleased
to explain? correctly, truly, and accurately. There
is none else here who can explain these questions.
Speak, O best of those who understand piety! I feel
the highest curiosity (in this matter). You are cele-
brated in the worlds as skilled in topics connected
with the piety (required for) final emancipation. And
there exists none else but you who can destroy all

* Compare the questions at the beginning of the Svetasvatara-
νι}

* A similar expression to that in the Sanatsugattya, p. 149,
and elsewhere. .

312 ανυοῖτΑ.

doubts. And we’, likewise, are afraid of worldly life,
and also desirous of final emancipation.

V4sudeva said:

That talented preceptor, who preserved (all) vows,
O son of Pritha! O chief of the family of the
Kauravas! O restrainer of foes! duly explained all
those questions to that pupil, who had approached
him (for instruction), who put (his) questions properly,
who was possessed of (the necessary) qualifications,
who was tranquil, who conducted himself in an agree-
able manner, who was like (his) shadow’, and who
was a self-restrained ascetic and a Brahmaéarin.

The preceptor said:

All this, which is connected with the knowledge
of the Vedas* and involves a consideration of the
real entity, and which is cultivated by the chief
sages, was declared by Brahman. We consider
knowledge only as the highest thing; and renuncia-
tion ‘ as the best penance. And he who understands
determinately the true object of knowledge which is
impregnable ‘—the self abiding in all entities—and
who can move about anywhere‘, is esteemed highest.
The learned man who perceives the abiding together’,

Δ It is not easy to account for the change here from the singular
to the plural.

* Te. always attended on the preceptor. Cf. generally, Musdaka,
p. 283.

* The question was not quite from his own imagination, says
Nilakav/ia. Arguna Misra has a different reading, which he
interprets to mean ‘that on which the Vedas are all at one.’

* Of the fruit of action, Arguna Misra.

* I.e. not such as to require modification by any other knowledge,
as knowledge of the world does.

* Nilakan/ha compares A’Aindogya, pp. §23-553-

7 Le. of Xit and Gada, says Nilakan/ha; of Brahman and its
manifestations, as alluded to, inter alia, at pp. 105, 106, 191 supra.

CHAPTER XX, 22. 313

and the severance also, and likewise unity and
variety 1, is released from misery. He who does
not desire anything, and has no egoism about any-
thing, becomes eligible for assimilation with the
Brahman, even while dwelling in this world?. He
who knows the truth about the qualities of nature,
who understands the creation of all entities, who is
devoid of (the thought that this or that is) mine,
and who is devoid of egoism, is emancipated ; there
is no doubt of that. Accurately understanding the
great (tree) of which the unperceived ὃ is the sprout
from the seed, which consists of the understanding
as its trunk, the branches of which are the great
egoism, in the holes of which are the sprouts, namely,
the senses, of which the great elements are the
flower-bunches‘, the gross elements the smaller
boughs, which is always possessed of leaves, always
possessed of flowers, and from which pleasant fruits
are always produced, on which all entities subsist,
which is eternal, and the seed of which is the Brah-
man ; and cutting it with that excellent sword—know-
ledge—one attains immortality, and casts off birth
and death® I will state to you to-day, O highly

* Le. that variety is only in this world, but that the unity of
everything is the true proposition. Cf. inter alia Gita, p. 104.

* Cf. Brthadaranyaka, p. 858, and Gita, p. 65.

* Tie. the Prakriti of the Sénkhyas,

4 The great elements are the five tanmAtras of earth, water, fire,
air, and space, which afterwards produce what we have called the
gross elements in the text, namely, the earth &c. which we perceive.

* The wee typifies worldly life. Cf. pp. 111-189 supra. The
leaves and flowers, Arguna Misra says, stand for volition and
action; and Nilakan/ha seems to agree. The tee is called eternal,
as worldly life is supposed to have had no beginning. Cf. Sarfraka
Bhashya, p. 494, ‘sprout from the seed,’ this rendering is necessi-
tated by Brahman being described as the seed. Cf. Mundaka,
p- 288; SvetAsvatara, p. 362; Kasha, pp. 143, 144.

314 ANUGITA.

talented one! the true conclusion! about the past,
the present, the future, and so forth, and piety, de-
sire, and wealth *, which is understood by the mul-
titudes of Siddhas, which belongs to olden times, and
is eternal, which ought to be apprehended, and under-
standing which talented men have here attained
perfection. Formerly’, the sages, Brzhaspati, Bha-
radvaga, Gautama, and likewise Bhargava, Vasish¢ha,
and also KAsyapa, and Visvdmitra, and Atri also,
desiring knowledge, met each other, after having
travelled over all paths‘, and becoming wearied of
their own actions. And those twice-born (sages),
giving the lead to the old sage Angirasa, saw Brah-
man, from whom (all) sin has departed, in Brah-
man’s mansion. Having saluted that high-souled
one who was sitting at ease, the great sages, full
of humility, asked him this momentous (question)
concerning the highest good: ‘ How should one per-
form good action? how is one released from sin?
what paths are happy for us? what is truth and
what vice? By what action are the two paths southern
and northern obtained 59 (andwhatis) destruction * and
emancipation, the birth and death of entities δ᾽ What
the grandsire said conformably to the scriptures’,

1.1. 6. the means of arriving at it, Arguna Misra.

3 The triad, the acquisition of which worldly men aspire to.

* He explains how the doctrine belongs to olden times.

* J.e. paths of action, Nilakan/ha. See Sanatsuyitiya, p. 165.

* Namely, the Pitr‘yana and Devayana (Arguna Misra), as to
which sce AAindogya, p. 341, Kaushitaki, p. 13, and Brihadira-
nyaka, p. 1034.

* Nilakan/A4a seems to interpret this to mean the temporary ard
final dissolutions of the worlds, on which see, inter alia, Vedanta
Paribh4shA, p. 48.

7 So Milakan/ha. May it not be ‘according to the received
tradition ?’

CHAPTER XX, 37. 315

when thus spoken to by the sages, I will state to you.
Listen (to that) O pupil!
Brahman said :

From the truth were the entities movable and
immovable produced. They live by penance’.
Understand that, O you of excellent vows! By their
own action they remain transcending their own
source*, For the truth joined with the qualities is
invariably of five varieties. The Brahman? is the
truth ; penance is the truth; Pragdpati also is truth ;
the entities are born from the truth; the universe
consisting of (all) creatures is the truth. Therefore
Brahmaaas whose final goal is always concentration
of mind, from whom anger and vexation have de-
parted, and who are invariably devoting themselves
to piety, are full of the truth. I will speak about
those (Brahmanas) who are restrained by one
another‘, who are possessed of knowledge, who are
the establishers of the bridge of piety, and who are
the constant creators of the people’. I will speak
of the four (branches of) knowledge, and likewise
of the castes, and of the four orders, distinctly. The
wise always speak of piety as one, (but) having

* Le. by action, Nilakan/ha. Cf. Mundaka, p. 280, and sec
p. 166 supra, note 1.

* Ie. they remain apart from the Brahman, being engaged in
action. This answers some of the questions put by the pupil to
the preceptor. As to ‘the truth,’ see p. 162, note 2 supra.

Le. bys or god; penance=piety; PragApati=the individual
soul, Nilakan/ka. Brahman=‘ that’ (but how is ‘that’ ‘joined with
qualities ?’); Pragdpati= Brahman, Arguna Misra. They agree about
penance and entities (which they take to mean the gross elements)
and creatures. Brahman and Pragdpati= Virlg and Hiranyagar-
bha(?), p. 186 supra. Cf. Santi Parvan (Moksha), chap. 190, st. 1.

‘ I.e. who commit no breach of piety through fear of one
another, Nilakan/ha. 5 Cf. Gita, p. 86.

416 anucitA.

four quarters. I will speak to you, O twice-born
ones! of the happy path, which is productive of
pleasure, and which has been invariably travelled
over by talented men in old days for (obtaining)
assimilation with the Brahman. Learn, O noble ones !
from me, now speaking exhaustively, of that highest
path which is difficult to understand, and of the
highest seat. The first step is said to be the order
of Brahmadérins ; the second is that of householders ;
next after that is that of foresters; and next after
that too, the highest step must be understood to be
that relating to the Adhy4tma’. Light*, space, sun,
air, Indra, Pragdpati, one sees not these, while one
does not attain to the Adhyétma*. I will subse-
quently state the means to that, which you should
understand. The order of foresters, (the order) of
the sages who dwell in forests and live on fruits,
roots and air, is prescribed for the three twice-born
(castes). The order of householders is prescribed
for all castes. The talented ones speak of piety
as having faith for its characteristic. Thus have
I described to you the paths leading to the gods‘,
which are occupied by good and talented men by
means of their actions, and which are bridges of
piety. He who, rigid in his vows, takes up any one
of these modes of piety separately, always comes in
time to perceive the production and dissolution of

That is to say, that of the ascetic, who specially devotes him-
self to the acquisition of knowledge about the relation of the
supreme and individual self (Adhyduma).

* The deity presiding over the bright fortnight, says Arguna Misra.
The words space and sun and air must be similarly interpreted.

* Nilakaw/ha says ‘one sees these only while one has not bad
a perception of the self’ He takes light ἄς. to mean the ‘universe.’

* Le. the means of reaching the Devayina path (mentioned at
Ρ- 314, note 5), Nilakantha. Cf. also Musdaka, p. 312.

CHAPTER XXI, 2. 317

(all) entities?. Now I shall state with accuracy and
with reasons, all the elements which abide in parts
in all objects. The great self, the unperceived? like-
wise, and likewise also egoism, the ten senses and
the one‘ (sense), and the five great elements, and the
specific characteristics of the five elements 5, such is
the eternal creation. The number of the elements is
celebrated as being twenty-four plus one. And the
talented man who understands the production and
dissolution of (all) elements, he, of all beings, never
comes by delusion. He who accurately understands
the elements, the whole of the qualities *, and also
all the deities’, casting aside sin, and getting rid of
(all) bonds, attains to all the spotless worlds.

CuarTeR XXI.

Brahman said:

That unperceived (principle), all-pervading, ever-
lasting, and immutable, which is in a state of equi-
librium δ, should be understood (to become) the city
of nine portals, consisting of three qualities, and five

Ὁ Namely, how they are all manifestations of the Brahman, and
are all dissolved in it. Cf. inter alia Git4, pp. 74, 92.

* See the Ka/hopanishad, p. 149. See also p. 332 infra.

® See p. 313, note 3 supra.

* I.e. the mind. Cf. Gft4, p. roz. 5 Viz. smell, sound, ἄς.

4 Tranquillity, self-restraint, &c., Arguna Misra. Are they not
rather the three qualities? As to ‘twenty-four plus one’ above,
see p. 368.

1 Does this mean the senses, as at Gfta, p. 123? An accurate
understanding of the things noted requires a knowledge of their
relation to the supreme, which is the means of final emancipation.
And see p. 337 infra.

5 See Gfid, p. 107, and Saéakhya-sfra, p. 11, and note 2, p. 331
infra.

418 ανυαῖτά.

constituent principles’, encircled by the eleven ’, con-
sisting of mind’ as the distinguishing power, and of
the understanding as ruler, this is (an aggregate
made up of) eleven’. The three currents’ which
are within this (city) support (it)* again and again,
and those three channels run on, being constituted
by the three qualities. Darkness, passion, and
goodness, these are called the three qualities,
which are all coupled with one another, and like-
wise serve one another, which depend on one
another, and attend on one another, and are joined
to one another’. And the five constituent principles

1 The five gross elements of which the body is composed (cf.
Mahébhfrata, Santi Parvan, Moksha Dharma, chap. 183, st. 1 564.)
are developments of the unperceived principle, the Prakriti. Cf.
Git4, p. 112, where the words ‘which remain (absorbed) in nature’
have been inadvertently omitted after ‘ with the mind as the sixth.’
As to the nine portals cf. Gita, p. 65.

3 The five active organs, the five perceptive senses, and the mind.

3 This Arguna Misra takes to mean ‘egoism.’ Nilakansha takes
the usual meaning, and adds, objects are produced from mental
operations ; ‘distinguishing,’ that is, manifesting as distinct entities.

4 The eleven are, according to Arguna Misra, the three qualities,
the five gross elements, the group of organs and senses as one,
egoism, and understanding.

® Viz. the nadis, Id4, Pingala, and Sushumaa, Arguna Misra,
who adds that they are respectively of the quality of darkness,
passion, and goodness.

4 The three nadis, says Arguna Misra, support the life-winds.
Nilakan/fa takes the three currents to be the threefold inclination
of the mind, viz. towards a pure piety, towards injuring other living
creatures, and towards that mixed piety which requires the destruc-
tion of life for its performance. Nilakan/Aa also has a different
reading from Arguna Misra, which means ‘are replenished’ instead
of ‘support.’ And the three channels are, according to Nilakanéka,
the Sampskaras, or effects of previous actions of piety or impiety.

Τ᾽ Coupled=always existing in association with one another ;
serving = being necessary to the operations of one another ; depend-
ing =supporung one another like three staves, says Nilakassha;

CHAPTER ΧΧΙ, II. 319

(are made up of) the three qualities. Goodness
is the match of darkness, and passion is the match
of goodness; and goodness is also the match of
passion, and darkness the match of goodness. Where
darkness is restrained, passion there prevails.
Where passion is restrained, goodness there pre-
vails', Darkness should be understood to consist
in obscurity. It has three qualities ?, and is called
delusion. Its characteristic is also impiety, and
it is constant in sinful actions. This is the nature
of darkness ; it also appears combined (with others).
Passion is said to consist in activity, and is the
cause of successive® (acts). When it prevails,
its characteristic, among all beings, appears to be
production’. Light, lightness δ, faith, such is stated
to be the nature of goodness (prevailing) among
all beings, as accepted by good men. The true
nature of their characteristics, in aggregation and
separation, will now be stated together with the
reasons ; learn those accurately. Delusion, ignorance,

upholding, says Arguna Misra, as the total absence of one would lead
to the absence of the others also; attending=becoming subordinate
to whichever of them is dominant for the time being; joined=so
as to become one organic whole. Cf. as to all this, Yoga-sftra 11,
18, and commentary, p. 101; Sdakhya-karika, K4rik4 12, with
Vakaspati Misra’s comments on it.

* Cf. Gita, p. 108, and the quotation in the Sankhyatattvakau-
mudf, p. 64.

* Ie. characteristics, viz. obscurity (which seems to stand for
ignorance), delusion (which is false knowledge), and impiety (doing
that which is known to be sinful and wrong).

* The original means, according to ΝΠ καμία, wrong, unlawful
conduct. As to all this cf. Santi Parvan (Moksha), chap. 194, st. 29.

¢ Le. apparently perpetually doing something. Cf. Gité, p. 108.

* Cf. as to this, and generally also, Sankhya-k4rika 13, and com-
mentary of Vadaspati Misra (p. 64). The blazing upwards of fire
is said to illustrate the lightness of the quality of goodness which
belongs to fire,

320 anucitA.

want of liberality, indecision about actions’, sleep,
haughtiness?’, fear, avarice, grief, finding fault with
good acts, want of memory ὃ, immaturity (of intel-
lect), nihilism ‘*, violation of (the rules of) conduct,
want of discrimination 3, blindness, behaviour of the
lowest® quality, pride of performance without (actual)
performance, pride of knowledge without (actual)
knowledge, unfriendliness, evil disposition, want of
faith, deluded convictions, want of straightforward-
ness, want of knowledge‘, sinful action, want of
knowledge (of the subtle principle), stolidity’, lassi-
tude, want of self-restraint, going into inferior ways ;
all these qualities, O Brahmazas! are celebrated as
being dark. And whatever other states of mind,
connected with delusion, are found in various places
in this world, all these are dark qualities. Constant
talk in disparagement of gods, Brahmamas and
Vedas, want of liberality, vanity, delusion *, anger,
want of forgiveness likewise, and also animosity

* According to Gitd, p. 108, doing nothing—stolid laziness—is
a mark of darkness. Cf. generally on this passage Gfta, pp. 107,
118, 124 seq.; Maitrf, p. 49.

* The same word as at Gita, pp. 116, 125 (headstrong in the
latter passage should have been haughty). Cf. as to the word,
Khandogya, p. 383. > Cf. Gita, p. δι.

4 The opposite of the belief mentioned at Gf’, p. 126.

5 The same word as at Gitd, p. rog. But the commentators
render it here by himsra, i.e. destructive.

I am not sure about the original word here, and the word next
but one after this. The latter Arguna Misra renders by sfkshma-
tattvavedanam, which I have translated above in the text. The
former seems to mean general unintelligence.

7 Heaviness and dulness, induced by indolence, &c., Nilakaw/ha.
Lassitude is drooping from despondency. Going into inferior ways,
Arguna Misra says, means falling into the inferior castes; ΝΠ κα δ
says it means love for base actions.

5 Not being cognisant of one’s own shortcomings, Arguna Misra.

CHAPTER ΧΧΙ, 18. 321
towards people, this is considered to be dark con-
duct. Whatever vain! actions (there are), and what-
ever vain gifts, and vain eating, that is considered
to be dark conduct. Reviling, and want of forgive-
ness, animosity, vanity, want of faith also, this is
considered to be dark conduct. And whatever such
people there are in this world, doers of sinful acts,
who break through (all) regulations, they are all
held to be dark. I will state the wombs appointed
for these (men) of sinful actions. They go to the
hell, (namely) the brute (species), to be born in the
lower hell?; (or become) the immovable entities’,
animals, beasts of burden, demons, and serpents,
and worms, insects, birds, and also creatures born
from eggs, and all quadrupeds, and idiots, deaf
and dumb men, and whatever others are attacked
by diseases generated by sin‘. These dark, evil-
conducted men, who are sunk in darkness, who
bear the marks of their own actions, the current
of whose (thoughts) is downwards δ, sink into dark-
ness. I will now proceed to state their improve-
ment and ascent; how, becoming men of meritorious
actions, they attain to the worlds of those who per-
form good acts*. Resorting to a contrary” (course
of life), and growing old in (good) actions ", they exert

* Cf. Gita, p. 83. * Cf. Gf, p. 116.
® Such as trees and so forth, which are also forms of life.

* This is alluded to in some Smritis too. And cf. KhAindogya,
Ῥ. 358, and the quotation in the commentary on Sinkhya-sittra
V, 122.

* Such, says Ν᾽] κα μα, as to fit them for the nether world. See
Tattvakaumudf, p. 113. As to marks, cf. p. 239 supra.

* Cf. Gita, p. 130.

* Le. contrary to that already described as dark.

5 Nilakaw/ha renders this to mean ‘ destroyed for Agnihotra and
such ceremonies,’ like the goat referred to above at p. 290.

[8] Y

422 ανυοσῖτΑ.

themselves, and through the ceremonies (performed
for them) by benevolent Brahmazas devoted to their
own duties, they go upwards to the same world (as
the Brahmazas)—the heaven of the gods. Such is
the Vedic text. Resorting to a contrary’ (course
of life), and growing old in their own duties, they
become men in this world whose nature is to return ἡ.
Coming to a sinful womb, as KA4ndalas*, or deaf, or
lisping men, they attain to higher and higher castes in
order; going beyond the Sddra womb, and (beyond)
whatever other dark qualities there are which abide in
the quality of darkness‘ in the current (of this world).
Attachment to objects of desire is laid down to be
the great delusion. There, sages and saints and
gods become deluded, wishing for pleasure. Dark-
ness‘, delusion, the great delusion, the great obscu-
rity called anger, and death the blinding obscurity ;
anger is called the great obscurity. I have now
duly described to you, O Braéhmazas! this quality
of darkness, in full and accurately with reference to

' See note 7 on last page. The sequence of ideas seems not to
be properly brought out here. In the course of transmigration after
their course of conduct is altered they become men, and then pro-
ceed to heaven. This seems the real sense here.

* To return to life and death, and so on, until they fit themselves
for final emancipation. Cf. Apastamba II, 5, 11, 10-11.

* Cf. Khindogya, p. 359.

4 This is not very clear, and the commentators give but litle
help. The meaning probably is, that they gradually, in course of
improvement, cross beyond the Sddra caste, and all those qualities
or tempers of mind, and so forth, which have been stated to apper-
tain to the quality of darkness.

® Cf. Sankhya-k4rik4, pp. 47, 48,and Vasaspati’s comment. There
these are identified with the ‘afflictions’ of the Yoga-sastra—igno-
rance, self-consciousness, affection, aversion, persistent attachment,
and they are five divisions of false knowledge, or the quality of dark-
ness, as it is here called. See, too, Svetisvatara (comm.), p. 284.

CHAPTER XXII, 5. 323

its nature, and also its qualities, and also its source.
Who, indeed, understands this properly; who, in-
deed, perceives this properly? The definition of
the essence of darkness is, that one sees the real
in what is unreal. The qualities of darkness have
been described to you in many ways. And dark-
ness in its higher and lower? (forms) has been accu-
rately stated. The man who always understands
these qualities gets rid of all dark qualities.

CuHarTer XXII.
Brahman said:

O best (of men)! I will explain to you accurately
the quality of passion. Learn, O noble ones! the
action of the quality of passion. Injuring (others),
beauty’, toil, pleasure and pain, cold and heat,
power’, war, peace, argument, repining*, endurance,
strength, valour, frenzy, wrath, exercise and quarrel
too, vindictiveness, desire, backbiting, battle, the
thought (that this or that is) mine, preservation ‘,
slaughter, bonds, affliction, buying and _ selling,
touching ® other people’s weak points, by cutting,
breaking, piercing; fierceness and cruelty, vilifying,
pointing out others’ weaknesses, thinking of (this)
world, harbouring evil thoughts, animosity, abuse,

* Generally and specifically, says Arguna Misra.

* Arguna Misra says these mean pride of beauty and pride of
power respectively. Cf. as to this list generally, Maitri, pp. 50, 51.

* Cf. Sanatsugatfya, p. 168.

41 presume this means solicitude for preserving what one has
got. Cf. Gita, p. 48.

5 Literally, piercing. ‘Cutting, breaking piercing,’ further on,
seems to indicate the greater or less offensiveness of the operation
of ‘touching others’ weak points.’

Y2

324 ανυοῖτά.

uttering falsehoods, bad? gifts, doubt, boasting, cen-
sure, praise, laudation?, prowess, defiance, attendance
(on another), obedience ὅ, service, harbouring desire,
management’, policy, heedlessness, contumely, belong-
ings®, and the various decorations which prevail in
this world, for men, for women, for living creatures,
for articles, and for houses, vexation, and also want
of faith, vows and regulations’, and actions with
expectations, and the various acts of public charity’,
the ceremony of Sv4h4, the ceremony of Svadh4,
the ceremony of Vashat ", salutation, both officiating
at sacrifices and imparting instruction, and also
sacrificing and study, gifts and acceptance of gifts,
expiations, auspicious rites, the wish ‘this may be
mine and that may be mine,’ affection generated by
the qualities ®, treachery and likewise deception, dis-
respect and respect, theft, slaughter, disgust, vexing
(oneself), wakefulness, ostentation, haughtiness, and
attachment also, devotion, pleasure and delight,
gambling, common scandal, association with women,

* Le. to undeserving persons, Arguna Misra. Probably it in-
cludes the other defects also pointed out at Giti, p. 120. As to
doubt, see Gita, p. 63.

3 The one is attributing merits which do not exist, the other is
merely parading merits which do exist.

* Arguna Misra takes this literally to mean ‘ wish to hear.’

* Cleverness in worldly affairs, Nilakansha.

5 Cf. Gita, passim, and see also Yoya-sQtras II, 30, and com-
mentary (pp. 127-129, Calc. ed.)

* Fasts and other observances for special benefits.

ΤῈ. g. digging tanks and wells, ἄς.

* Vashat and Svahd indicate offerings to gods, Svadhi to the
manes. See Brihadaranyaka, p. 982, and Maadukya (Gaudapdda
K4rika), p. 443, and commentaries there.

51 presume this means attachment to the operations of the
qualities. Cf. Gia, p. 48. As to the wish just before, see Giti,
pp. 115, 116.

CHAPTER XXIII, 3. 325

devotion to dancing, and instrumental or vocal music,
all these qualities, O Brahmamas! are described as
passionate. The men who meditate on past, present,
and future entities in this world', who are always
devoted to the triad—piety, wealth, and lust also?—
who acting under (the impulse of) desires exult on
the success of all their desires, these men, who are
enveloped by passion, have (their) currents down-
wards*, Born again and again in this world, they
rejoice‘, and wish for the fruit appertaining to the life
after death‘ and that appertaining to this world also.
They give and receive, and make Tarpaza‘, and also
sacrifice. The qualities of passion have been de-
scribed to you in many ways, and the action of the ~
quality has also been stated accurately. The man
who always understands these qualities, gets rid of
all passionate qualities.

Cuarter XXIII.
Brahman said :

Now I shall proceed to describe the third—the
best—quality, beneficial to all creatures, and unblam-
able, the duty of the good. Joy’, pleasure, nobility,
enlightenment and happiness also, absence of stingi-
ness, absence of fear, contentment, faith, forgiveness,
courage, harmlessness, equability, truth, straight-
forwardness, absence of wrath, absence of calumnia-

* Le. who are always thinking of what they have done and what
they have to do, and so forth. Cf. Gita, pp. 115, 116.

* And not that which is higher than these, viz. final emancipation.

5 See p. 321 and note 5 there. 4 Cf. inter alia, Gfta, p. 48.

* Viz. heaven. Cf. Gttd, p. 48. * Le. offerings to the manes.

* Cf. p. goo supra, and Santi Parvan (Moksha), chap. 194, st. 34;
chap. 219, st.36. For nobility, Arguna Misra has manifestation of joy.

426 ανυοῖτά.

tion, purity, dexterity, valour. He who possesses the
piety of concentration of mind, (holding) knowledye
to be vain’, (good) conduct vain, service vain, and
labour vain, he attains the highest in the next
world. Devoid of (the notion that this or that is)
mine, devoid of egoism, devoid of expectations,
equable everywhere, not full of desires, (to be) such
is the eternal duty of the good. Confidence, modesty ?,
forgiveness, liberality, purity, freedom from laziness,
absence of cruelty, freedom from delusion, com-
passion to (all) creatures, absence of backbiting, joy.
contentment, joviality, humility, good behaviour,
purity in all action for (acquiring) tranquillity >,
righteous feelings, emancipation’, indifference’, life as
a BrahmaZdrin, abandonment on all hands, freedom
from (the notion that this or that is) mine, freedom
from expectations’, unbroken piety’, (holding that)
gifts (are) vain, sacrifices vain, learning vain, vows
vain, receipt of gifts vain, piety vain, penance vain.
Those talented Brahmazas in this world, whose
conduct is of this description, who adhere to the
quality of goodness, abiding in the seat of the Brah-
man’, perceive (everything) aright. Getting rid of all

' Such is Nilakaw/ha’s reading, and he takes knowledge to mean
mere knowledge derived from books, &c. Arguna Misra has a dif-
ferent reading for vain, which he interprets to mean ‘ wish for fruit.’

* See Sanatsucatiya, p. 162.

> T.e. pure and straightforward conduct in the performance of
whatever is done for attaining final emancipation.

* Of other people from sorrow, Arguna Misra,

5 The state of being unconcerned, udisina, NflakansAa.

© Cf. Gita, p. 60, inter alia.

7 Arguna Misra understands the original here to mean ‘not
being under the control of another.’

* Le. the source of the Vedas, according to Nflakanm/ka. The
supreme is called Brahmayoni, the original word here, at Svet4-

CHAPTER XXIII, 14. 327

sins, and free from grief, those talented men reach
heaven, arid create (various) bodies'. The power of
governing, self-restraint, minuteness*, these those high-
souled ones make (for themselves) by (the operations
of their own) minds like the gods dwelling in heaven.
They are said to have their currents upwards’, and
to be gods, and of the quality of goodness‘; and
having gone to heaven they verily change in various
ways, by means of nature®. They obtain and divide®
whatever they desire. Thus, O chiefs of the twice-
born! have I described to you the conduct of the
quality of goodness. Understanding this according to
rule, one obtains whatever one desires. The qualities

svatara, p. 354, where Brahman is rendered to mean Prakriti by
Sankara. See Sanatsugatiya, p. 186, note 6, and Taittiriya-dranyaka,
p. 894. As to the probable sense here, see p. 339, note 2 infra.

‘ Tie. for themselves. Cf. p. 345 infra; Yoga-sftras, p. 227;
and Brihadiranyaka, p. 849.

3 These include, according to Nilakan/ha, the other qualities of
the same class unnamed here, for which see Yoga-sftra III, 44
(p. 207). The power of governing, i.e. producing, destroying, or
combining worldly objects as one pleases; self-restraint, i.e. in
the presence of tempting objects ; minuteness= power of becoming
as minute as one pleases. The other qualities are lightness, large-
ness, and heaviness; power of attracting everything so as to be
near oneself (e.g. touching the moon with the finger), power of
obtaining one’s wish.

* Cf. p. 321 supra and note 5. Arguna Misra, and Nilakas¢ha
also, here render it by ‘ those who go upwards.’ As to which, see
Git4, p. 109.

4 Cf. for this sense, which is given by Arguna Misra, Sankhya-
sara, Ὁ. 19.

* Nilakaz/ha says this means that they change their minds for
purposes of enjoyment by means of the impression of previous
enjoyments. The changes, however, seem to be those above referred
to—minuteness, &c., and the acquisition of other bodies. As to na-
tare, cf.Gfta, pp. 58 and 112, with the correction made at p.318 supra.

4 This is not quite clear. Does it mean distribute among them-
aelves or others?

428 ανυοϊτᾶ.

of goodness have been specifically described, and the
operation of the qualities has been accurately stated.
The man who always understands these qualities,
enjoys the qualities', but is not attached to the
qualities.

CuapTeR XXIV.
Brahman said :

The qualities cannot be explained altogether dis-
tinctly (from one another). Passion, goodness, and
darkness likewise are seen mixed up (with one
another). They are attached to one another, they
feed on one another. They all depend on one
another, and likewise follow one another*. There
is no doubt of this, that as long*as there is goodness
so long darkness exists. And as long as goodness
and darkness, so long is passion said (to exist) here.
They perform their journey together, in union, and
moving about collectively. For they act with cause
or without cause‘, moving in a body. Of all these
acting with one another, but differing in development,
the increase and diminution will now be stated.
Where darkness is increased, abiding § in the lower
entities, there passion should be understood to be
little, and goodness likewise to be less. Where

? Cf. Gita inter alia, p. 104. 3 Cf. p. 318 supra.

* So Arguna Misra. Nilakam/ka says on this, ‘However much
goodness may be increased, it is still held in check by darkness,
and thus there is the continual relation of that which checks and
that which is checked between the three qualities; hence they are
alike. Soalso passion being increased, holds goodness and darkness
in check. The sense seems to be that the qualities dominate all in
this world and exist together though varying in strength’ (Git, p. 73).

‘ Ie. spontaneously, Arguna Misra. Cf. Santi Parvan (Moksha),
chap. 194, st. 35.

* It is in the lower species that darkness is predominant.

CHAPTER XXIV, 14. 329

passion is developed, abiding in those of the middle
current, there darkness should be understood to be
little, and goodness likewise to be less. And where
goodness is developed, abiding in those of the upward
current 3, there darkness should be understood to be
little, and passion likewise to be less*. Goodness
is the cause of the modifications in the senses, and
the enlightener *. For there is no other higher duty
laid down than goodness. Those who adhere to
(the ways of) goodness go up; the passionate remain
in the middle; the men of the quality of darkness,
being connected with the lowest quality, go down’.
The three qualities abide in the three castes thus:
darkness in the Sddra, passion in the Kshatriya, and
the highest, goodness, in the Brahmaza*. Even
from afar’, darkness, goodness, and passion also,
are seen to have been together and moving about
collectively. We have never heard of them (as
existing) separately. Seeing the sun rising, evil-
doers are alarmed, and travellers, suffering trouble
from the heat, feel the warmth. The sun is good-
ness developed, evil-doers likewise are darkness, and
the heat to the travellers is said to be a property of

* T.e. the human species, Arguna Misra. Cf. Gita, p. 10g.

3 See Οἰϊᾶ, p. 109, also p. 327 supra. In his Sankhyatattva-
kaumudf, Vaéaspati Misra applies the epithet to Yogins (see p. 13
of T&ran4th’s edition, and the editor's note there).

2. Cf. Gita, p. 108.

* Cf. Gita, p. 108. The modifications of the senses constituting
perception by them is an operation of the quality of goodness.
This seems to be the meaning of the text; as to this, cf. Tattva-
kaumudf, p. 14 (T4ran&th’s edition).

5 See Gita, p. 109; the words are nearly identical.

* Cf. Santi Parvan (Moksha), chap. 188, st. 15. The Vaisya is
omitted here.

" T.e. Arguna Misra says, even after much observation.

330 ANuGITA.

passion'. The light in the sun is goodness ; the heat
is the quality of passion; and its eclipse on the
Parvan? days must be understood to be of the quality
of darkness. So in all shining bodies, there exist
three qualities. And they act by turns in the several
places in several ways. Among immovable entities,
darkness is in the form of their belonging to the
lower species; the qualities of passion are variable ;
and the oleaginous property is of the quality of
goodness*, The day should be understood to be
threefold, the night is stated to be threefold, and
likewise months, half-months, years, seasons, and
the conjunctions‘. Threefold are the gifts given‘,
threefold the sacrifices performed, threefold are the

? This illustrates the existence of the qualities as one body.
Even the enlightening sun, which embodies the quality of goodness.
produces effects which belong to the other qualities. The fear and
sorrow which evil-doers, that is thieves, feel, is an effect of the rising
of the sun, which appertains to the quality of darkness, and the heat
as being the cause of vexation and consequent delusion to travellers,
appertains to the quality of passion.

® T.e. the days of the moon’s conjunction or opposition.

? I understand this to mean that in the ‘immovable entities’ the
three qualities co-exist ; the birth in the lower species is an effect
of darkness ; the variable qualities, viz. the heat, &c., as Arguna
Misra says, are the properties of passion ; and the oleaginous
properties among them appertain to goodness, as, says Arguna
Misra, they are sources of pleasure (cf. Gita, p. 118). Nilakan/Aa
says, ‘Immovable entities being very unintelligent, darkness is
very much developed among them,’ but this last, as an interpreta-
tion of tiryagbhavagata, appears to me to be alike unwarranted
and inappropriate here.

* Does this mean the period about the close of one and beginning
of another yuga or age? That is the only sense ejusdem generis
with the words preceding it that I can think of; yet the jump from
years to yuga-sandhis is a long one.

* Cf. Gita, p. 120. With reference to some, at least, of the things
enumerated here, the division would be rather fanciful.

CHAPTER XXIV, 25. 331

worlds, threefold the gods, threefold the (depart-
ments of) knowledge, and threefold the path’. The
past, the present, and the future; piety, wealth, and
lust; the Praza, the Apdna, and the Udana; these
are the three qualities. And whatever there is in
this world, all that is (made of) these three qualities’.
The three qualities—goodness, passion, and darkness
also—are always acting unperceived. The creation
of the qualities is eternal. Darkness, unperceived,
holy *, constant, unborn, womb, eternal, nature,
change ὁ, destruction, Pradhana, production and ab-
sorption, not developed, not small, unshaking, im-
movable, immutable, existent and also non-existent®—
all these, the unperceived, (consisting) of the three
qualities, is said to be. These names should be learnt
by men who ponder on matters relating to the self.
He who understands correctly all the names of the
unperceived, and the qualities, and its pure opera-
tions, he, freed from the body, understanding the
truth about (all) distinctions, and being free from all
misery, is released from all qualities.

Δ See these three mentioned at AAAndogya, pp. 340-359. As
to departments of knowledge, ef. Gité, p. 84; Arguna Misra reads,
‘threefold the Vedas.’

* The universe is all developed from the Prakriti, which is merely
the three ‘qualities in equilibrium.’ Cf. Sankhya-sftra I, 61.

* Because it gives final emancipation to one who discriminates
it from Purusha, Arguna Misra. Cf. Sankhya-s@tra II, 1 seq., and
Sankhya-kérika, p. 56 seq., and commentary. For another list of
names of Prakriti, see SvetGsvatara (comm.), p. 283.

‘ Nature is not a development from anything, and hence is called
avikriti in Sankhya-k4rika 3; but ‘change’ here probably means
the whole aggregate of Vikritis, ‘changes’ or developments, which
make up Prakriti; or by a different derivation it may, perhaps, also
mean that from which all development or change takes place.

® See Sankhya-sfitra V, 52-56; and also I, 26, and commentary
here. The Vedantins speak of Miy4a—which answers to what the

332 ANuGITA,

CHAPTER XXV.

Brahman said:

From the unperceived was first produced the
great self?, of great intelligence, the source of
all qualities?; it is said to be the first creation.
That great self is signified by these synonymous
terms—the great self, intelligence, Vishzu Ὁ, Gishau,
Sambhu, the valiant, the understanding, means of
knowledge, means of perception, and likewise cogni-
tion, courage, memory. Knowing that (great self), a
learned Brahmaza comes not by delusion. It has
hands and feet on all sides ‘, it has eyes, heads, and
faces on all sides; it stands pervading everything
in the world*®. The being of great power is stationed
in the heart of all. Minuteness °, lightness, (the power
of) obtaining (everything) (are his); he is the
governor, the light, inexhaustible. Now people who
comprehend the understanding, and who are always
possessed of a good heart, who practise meditation,
who are constant at concentration of mind, who are
true to their promises, and whose senses are subdued,
who are possessed of knowledge, who are not ava-
ricious, who have subdued wrath, whose minds are
clear, who are talented, who are devoid of (the at ae

Sankhyas call Prakriti (see ὁ Svetdsvatara, Ρ. 340, and Sankhya-sfitra
I, 69, and commentary there)—as ‘ sattvasattvabhy4manirvatya.,’

* Te. the understanding, on which see Sankhya-sftra I, 61-64. It.
is called being (Purusha) further on, as it dwells in the body (Puri).

* Le. of the effects of all qualities (namely, the universe ; cf.
Gita, p. 48), Nflakansha.

* Le. all-pervading, Arguna Misra. On the whole passage, see
Sinkhya-sira, pp. 15, 16, and note 3 on page 333 infra.

* As, says Arguna Misra, it is the source of all activity.

5 The words are identical with those at Git4, p. 103.

4 See p. 327 supra.

CHAPTER XXVI, 2. 333

these being emancipated, attain greatness’. And the
talented man who understands that high and holy
goal, the great self*, he among all people comes not
by delusion. The self-existent Vishau is the Lord in
the primary creations *. And he who thus knows the
lord lying in the cave‘, the transcendent, ancient
being, of universal form, and golden‘, the highest goal
of those possessed of understanding, that talented
man, abides transcending the understanding 5.

Cuarter X XVI.
Brahman said:

That Mahat which was first produced, is (after-
wards) called egoism; when it is born as (the feeling
itself) 71, that is said to be the second creation.
That egoism is stated to be the source of all entities®,

* T.e., says Arguna Misra, the world of the understanding. Does
this mean the world of Hiramyagarbha? The understanding is said
to be the ‘subtle body’ of Hirasyagarbha (Vedanta Paribh4sha,
p- 46). Probably the reference spiritually interpreted is to the state
in which egoism and all its products are non-existent.

* Literally, ‘the high and holy passage to the great self.’

* The Mahat first manifests itself as Vishwu before it manifests
itself as Brahman or Siva (Sankhya-sdra, p. 16), hence he is said
to be the Lord in the primary creation. It may be added, that in
the S4nkhya-sfra where this passage is quoted the original word
rendered ‘cognition’ above (khy4ti) does not occur, but in lieu of
it occurs Brahman. The sentence ‘And the talented man’ ἄς. is
also wanting there.

* Le. the understanding. See Sankara on Svet4svatara, p. 329 ;
Kasha, p. 100.

* Source of enlightenment, Arguna Misra. Cf. Mundaka, pp. 303-
308 (gloss).

* Le. attaching himself to the Purusha, as the never-changing
reality, and rising above Prakriti and its manifestations.

7 T.e. when the Mahat develops into the feeling of self-conscious-
ness—I—then it assumes the name of egoism.

* See on this Sdakhya-sdra, Hall’s Introd. p. 31, note.

334 anucitA,

that from which the changes take place’; it is full
of light, the supporter of consciousness; it is that
from which the people are produced, the Pragdpati.
It is a deity, the producer of the deities, and of the
mind; it is the creator of the three worlds. That
which feels? thus—‘ I am all this’—is called (by) that
(name). That eternal world is for those sages who
are contented with knowledge relating to the self,
who have pondered on the self, and who are perfected
by sacred study and sacrifice. Βγ ὃ consciousness of
self one enjoys the qualities ; and thus that source of
all entities, the producer of the entities, creates (them):
and as that from which the changes take place, it
causes all this to move; and by its own light, it
likewise charms the world.

1 So Arguna Misra. Nilakan/ha says it means ‘born from the
change, or development, viz. Mahat.” The Saénkhya-sara, p. 17,
however, shows it means ‘appertaining to the quality of goodness.’
See also Sinkhya-kirika 25, and commentary there, which is of great
help here. The sense is this: Egoism is of three descriptions ; it
appertains to the quality of goodness, and as such is the creator
of the deities and mind, the deities being those presiding over the
ten senses (cf. Sankhya-sara, p. 17); it is full of light, or apper-
tains to the quality of passion (cf. ibid.), and as such imparts to
the other two qualities their virtue of activity (cf. Sankhya-kanka
commentary, p. 91, Tardnath’s ed.); it is also of the quality of
darkness, and as such the producer of the triple world (see ibid.).
See Sankhya-sftra II, 17, 18, and comment, where a view some-
what different in one or two details is stated.

3 Sankhya-sara, p. 16; Sankhya-karik4 24, p. 89 (T4ranath’s ed.)

* Arguna Misra says that the words Ahankara &c. are here ex-
plained ; qualities here means objects, as at Gft4, p. 55. The
meaning of the first clause is, that the feeling that the objects are
for oneself, and therefore enjoying them, gives the name of Ahank4ra
tothe principle in question; its creation ofall the elements gives it the
name of Bhftddi. It is called Vaikdrika, as the cause of the various
activities and developments going on. The last clause seems to be
an explanation of the epithet Taigasa, also applied to egoism.

CHAPTER XXVII, 7. 335

CuapTer XXVII.

Brahman said:

From egoism, verily, were the five great elements
born—earth, air, space, water, and light as the fifth.
In these five great elements, in the operations of
(perceiving) sound, touch, colour, taste, and smell,
creatures are deluded?. When, at the termination
of the destruction of the great elements, the final
dissolution approaches, O talented one! a great
danger for all living beings arises*. Every entity
is dissolved into that from which it is produced.
They are born one from the other, and are dis-
solved in the reverse order*, Then when every
entity, movable or immovable, has been dissolved,
the talented men who possess a (good) memory ‘
are not dissolved at all. Sound, touch, and like-
wise colour, taste, and smell as the fifth; the
operations (connected with these) have causes 4,
and are inconstant, and their name is delusion.
Caused by the production of avarice *, not different
from one another’, and insignificant®, connected with
flesh and blood, and depending upon one another,

1 The contact of the objects of sense with the senses is the
source of delusion.

* Cf. Gita, p. τοῦ, and note 1 there.

5 Cf. Sankhya-sftra I, 121, and p. 387 infra.

* Le. knowledge of the truth, Arguna Misra.

* Hence, as they have a beginning, they also must have an end,
and hence they are inconstant.

“ This and following epithets expand the idea of inconstancy.

7 Being all in substance connected with the Prakriti, the material
world, so to say.

* Containing no reality, Nilakas/ha.

436 anucirA.

excluded from the self!, these are helpless and
powerless. The Praaa and the Apina, the Udana,
the Samdna, and the Vy4na, these five winds
also are joined to the inner self*, and together
with speech, mind, and understanding make the
eight constituents of the universe *. He whose skin,
nose, ear, eye, tongue, and speech are restrained,
and whose mind is pure, and understanding un-
swerving ‘, and whose mind is never burnt by these
eight fires’, he attains to that holy Brahman than
which nothing greater exists. And the eleven
organs, which are stated as having been produced
from egoism—these, O twice-born ones! I will
describe specifically. The ear, the skin, the two
eyes, the tongue, the nose also as the fifth, the
two feet, the organ of excretion, and the organ of
generation, the two hands, and speech as the tenth;
such is the group of organs, the mind is the ele
venth. This group one should subdue first, then
the Brahman shines (before him). Five (of these)
are called the organs of perception, and five the

Nilaka#/ha apparently takes the original here to mean of gross
nature, not subtle, such as anything connected with the self would
be. They are helpless and powerless without support from other
principles, and mainly the self.

3. Ele here states what is more closely connected with the self,
and, as Nilakaw/ha puts it, accompanies the self till final emancipa-
tion. The inner self Nilakazéha takes to mean the self associated
with egoism or self-consciousness,

» Nilakan/Aa cites certain texts to show that the perceptive senses
work only through the mind, and that the objects of the senses are
produced from the senses, and hence the universe, he says, is con-
stituted of the eight enumerated above.

‘ Te. from the truth.

* Le. vexed by the operations of any of these.

CHAPTER XXVII, 24. 337

organs of action. The five beginning with the
ear are truly said to be connected with knowledge.
And all the rest are without distinction connected
with action. The mind should be understood to be
among both’, and the understanding is the twelfth.
Thus have been stated the eleven organs in order.
Understanding these *, learned men think they have
accomplished (everything). I will now proceed to
state all the various organs. Space? is the first
entity; as connected with the self it is called the
ear; likewise as connected with objects (it is) sound;
and the presiding deity there is the quarters. The
second entity is air; it is known as the skin as
connected with the self; as connected with objects
(it is) the object of touch; and the presiding deity
there is lightning. . The third (entity) is said to be
light; as connected with the self it is called the eye;
next as connected with objects (it is) colour; and
the presiding deity there is the sun. The fourth
(entity) should be understood to be water; as con-
nected with the self it is called the tongue; as con-
nected with objects it is taste; and the presiding
deity there is Soma. The fifth entity is earth;
as connected with the self it is the nose; as con-
nected with objects likewise it is smell; and the
presiding deity there is the wind. Thus are the
five entities stated to be divided among the three‘.
I will now proceed to state all the various organs.

' Cf. Sénkhya-kariké 27; Sankhya-sfra, p. 17.

* Cf. Kasha, p. 143.

* Cf. Lalita Vistara (translated by Dr. R. Mitra), p. 11.

* The above sentences show the entities in the three different
aspects mentioned, which correspond to each other; the ear
is the sense, that which is connected with the self; sound is the
object of that sense, as connected with the external world; and the

(8) Ζ

338 anucité,

As connected with the self, the feet are mentioned
by Brahmazas, who perceive the truth; as connected
with objects it is motion; the presiding deity there
is Vishau. The Apdna wind, the motion of which is
downward, as connected with the self, is called the
organ of excretion; as connected with objects it is
excretion!; and the presiding deity there is Mitra.
As connected with the self the generative organ is
mentioned, the producer of all beings ; as connected
with objects it is the semen ; and the presiding deity
there is Pragdpati. Men who understand the Adhya-
tma speak of the two hands as connected with the
self; as connected with objects it is actions; and
the presiding deity there is Indra. Then first, as
connected with the self, is speech which relates
to all the gods; as connected with objects it is
what is spoken; and the presiding deity there is
fire. As connected with the self they mention the
mind, which follows after the five entities*; as con-
nected with objects it is the mental operation; the.
presiding deity there is the moon. Likewise (there
is) egoism, the cause of the whole course of worldly
life, as connected with the self; as connected with
objects, self-consciousness ; the presiding deity there
is Rudra. As connected with the self, they men-
tion the understanding impelling the six senses ?;

quarters, Dik, are the deities presiding over the senses; as to this
cf. Sinkhya-sdra, p. 17, and Vedanta Paribhash4, p. 45, which show
some discrepancies. The distinctions of Adhy4tma ἄς, are to
be found in the Upanishads ; cf. inter alia, KAindogya, p. 227, and
cf. Gftd, p. 77.

’ As to the original word, cf. inter alia, Svet&svatara, pp. 197-202.

* This probably means the five senses which can perceive only
when associated with the mind. See p. 268 supra.

* The understanding is called the charioteer at Kasha, p. 144.

CHAPTER XXVII, 39. 339

as connected with objects that which is to be un-
derstood; and the presiding deity there is Brah-
man. There are three seats for all entities—a fourth
is not possible—land, water, and space. And the
(mode of) birth is fourfold. Those born from eggs,
those born from germs, those born from perspira-
tion, and those born from wombs—such is the four-
fold (mode of) birth of the group of living beings '.
Now there are the inferior beings and likewise those
moving in the air. Those should be understood to
be born from eggs, as also all reptiles. Insects
are said to be born from perspiration; and worms
of the like description. This is said to be the
second (mode of) birth, and inferior, Those beings,
however, which are born after the lapse of some
time, bursting through the earth, are said to be
born from germs, O best of the twice-born!
Beings of two feet or more than two feet, and
those which move crookedly, are the beings born
from wombs. Understand about them also, O
best of men! The eternal seat (where) the
Brahman? (is to be attained) should be under-
stood to be twofold—penance* and meritorious
action. Such is the doctrine of the learned.
Action should be understood to be of various‘

' Cf. KhAndogya, pp. 404-406, and glosses; Aitareya, p. 243;
Vedanta Paribhfsha, p. 47; Sankhya-efitra V, 111; Manu I, 43;
Max Moller’s note at p. 94 of his KAAndogya in this series.

* So NilakamAa, but he also adds that this means birth as a
Bréhmana, which seems to be quite wrong. Arguna Misra’s
‘means of acquiring Brahman’ is right. See p. 369 infra.

* Le., I presume, ‘knowledge.’ Sankara has so interpreted the
word at Mundaka, p. 270, and Kasha, p. 127, and elsewhere; and
see Sanatsug4tfya, p. 166 supra.

* Another reading is ‘of two kinds.’ But I prefer this, as three
kinds are mentioned further on.

22

340 ανυοῖτΑ.

descriptions, (namely) sacrifice, gift at ἃ sacrifice,
and sacred study’, for (every one) who is born’.
Such is the teaching of the. ancients. He who
duly understands this, becomes possessed of concen-
tration of mind, O chief of the twice-born! and
know, too, that he is released from all sins. Space?
is the first entity; as connected with the (indivi-
dual) self it is called the ear; as connected with
objects likewise it is called sound; and the presiding
deity there is the quarters. The second entity is air;
as connected with the (individual) self it is called
the skin; as connected with objects it is the object
of touch; and the presiding deity there is the
lightning. The third is called light; as connected
with the (individual) self it is laid down to be the
eye; next as connected with objects it is colour;
the presiding deity there is the sun. The fourth
should be understood to be water; as connected
with the (individual) self it is stated to be the
tongue; as connected with objects it should be
understood to be taste; the presiding deity there
is Soma. The fifth element is earth; as connected
with the (individual) self it is called the nose; as
connected with objects likewise it is called smell;
the presiding deity there is Vayu. Thus have I

* Cf. as to this KAandogya, p. 136, which justifies our rendering,
though the commentator Arguna Misra seems to understand the
passage differently.

* Arguna Misra seems to understand this to mean ‘ twice-born.’

* This is a repetition of what occurs at p. 337, and apparently is
spurious. But two ofthe MSS., both those containing commentaries,
contain the passage twice. One of the other MSS. omits the pas-
sage where it occurs before, and has it here. I think that the
passage is in its place before, and probably interpolated here.

CHAPTER XXVII, 49. 341

accurately described to you the creation’ as connected
with the (individual) self. A knowledge of this, O ye
who understand piety! is here obtained by those
who possess knowledge. One should place all these
together, (viz.) the senses, the objects of the senses,
and the five great elements, and hold them by the
mind*. When everything is absorbed into the mind,
the pleasures of (worldly) life* are not esteemed.
The learned (men) whose understandings are pos-
sessed of knowledge esteem the pleasure derived
from that‘. Now® I shall proceed to describe that
discarding of all entities by (means) gentle and
hard®, which produces attachment to subtle? (topics),
and is sanctifying. The (mode of) conduct in which
qualities are not (treated as) qualities, which is free
from attachment, in which one lives alone’, which is
uninterrupted”, and which is full of the Brahman",
is called happiness (dwelling) in one aggregate".

* I am not quite sure that this is a correct rendering. But I can
think of none better, and the commentators afford no help.

* Nilakawsha says, ‘Thinking that the great elements are not dis-
tinct from the senses, one should hold them absorbed in the mind.’
Arguna Misra says, ‘In the mind as their seat they should be placed,’
as being not distinct from the mind, I presume. Cf. Kasha, p. 148.

2 Literally, ‘ birth.’

* From knowledge, I presume. The commentators afford no help.

5 Arguna Misra’s text appears to commence a new chapter here.

4 Such as meditation or upisana, and prasdyama or restraint of
life-winds respectively, Arguna Misra.

7 Cf. p, 310 supra.

* Le. bravery, learning, &c. are treated as not being merits, as
they cause pride, &c., Nflakantha.

* Le. in solitude, Nflakastha; devoting oneself to the self only,
Arguna Misra. Cf. also p. 284 supra, note 4.

* Or, says Nilakaxéha, free from any belief in distinctions.

“ Another reading would mean ‘ which exists among Brahmawas.’

* Le. all collected together, I presume.

242 ανυοῖτΑ.

The learned man who absorbs objects of desire
from all sides, as a tortoise (draws in) his limbs ',
and who is devoid of passion, and released from
everything *, is ever happy. Restraining objects
of desire within the self, he becomes fit for assi-
milation with the Brahman‘, having his cravings
destroyed, and being concentrated in mind, and
friendly and affectionate * to all beings. The fire
of the AdhyAtma* is kindled in a sage by his
abandoning the country’, and by the restraint of
all the senses which hanker after objects of sense.
As fire kindled with fuel shines forth with a great
blaze, so the great self* shines forth through the
restraint of the senses. When one with a tranquil
self perceives all entities in one’s own heart, then
being self-illumined*, one attains to that which is
subtler than (the most) subtle (thing)'*, and than
which there is nothing higher. It is settled, that
the body in which the colour" is fire, the flowing'*

* Cf. Gita, pp. 50, 51, and Santi Parvan (Moksha Dharma) I, 51,
where the phrase is precisely the same as here.

* T.e. from all bonds, I suppose. See p. 292 supra.

> Cf. Gité, p. 51. 4“ Cf. Gita, p. rro. * Cf. Gita, p. 68.

4]. ς. experience, Nilakan/ha. It means direct perception of the
relations between the supreme and individual self. Cf. Gft&, p. ται.

* As opposed to forests. See Sanatsugdtfya, p. 159, note 9.

* This must mean here the supreme self, apparently.

* Ie. being devoted to the self only, Arguna Misra. The
ordinary meaning of the word, however, is one who has direct
experience or perception without the aid of senses, ἄς. Cf. Brrha-
daranyaka, p. 765, and Sarfraka Bhdshya, pp. 648, 784, ἄς.

© Nflakan/ha says, ‘The supreme Brahman which is subtler than
the Brahman within the lotus-like heart.’

" J.e. that which perceives colour, viz. the sense, Arguna Misra
This applies to the analogous words coming further on.

* T.e. taste, says Arguna Misra, which seems to be more correct
than Nflakan/ha’s blood and such other liquid elements of the body.

CHAPTER XXVII, 59. 343

(element) water, and the feeling of touch is air,
the hideous holder of the mud! is earth, and
likewise the sound is space; which is pervaded by
disease and sorrow; which is surrounded by the
five currents?; which is made up of the five ele-
ments; which has nine passages* and two deities‘;
which is full of passion; unfit to be seen*; made
up of three qualities and of three constituent ele-
ments ®; pleased with contacts’; and full of delusion’;
—this same (body), which is difficult to move in this
mortal world, and which rests on the real (entity)*,
is the very wheel of time which rotates in this
world’, It is a great ocean, fearful and unfathom-
able, and is named" delusion. The world, together
with the. immortals, should cast it aside, curtail it,

1 Le. the flesh, bone, and so forth, Nflakas/ha; the mucus in
the nose, Arguna Misra.

* Te. the senses. Cf. p. 238 supra, note 7.

* Cf. Gtta, p. 65. * See SanatsugAtfya, p. 187 supra.

* As being unholy, Nilakan/ha; as the bodies of Kandilas &c.
when seen are productive of sin, Arguna Misra. See p. 166 supra.

4 Viz. vita, pitta, sleshma, or wind, bile, and phlegm. The
dh4tus are sometimes spoken of as seven. See Yoga-sfitras,
p. 192; Taitt. Ar. p. 874, commentary, and p. 246 supra. See, too,
however, Svetisvatara, commentary, p. 287.

* Which is delighted only by contact with food and so forth, not
otherwise, Nflakan/ha.

5. T.e. cause of delusion. The original word for ‘it is settled’ at the
beginning of this sentence is otherwise rendered by Arguna Misra.
He takes it to mean ‘in this light (namely, as above stated) should
one contemplate the body.’ The other rendering is Ntlakanéha’s.

® Tie. the self, Arguna Misra; the understanding, Nflakaw/a ;
difficult to move = difficult to adjust if attacked by disease, &c.,
Nilakan/ha.

19 It is owing to this body that the self becomes limited by time,
Arguna Misra. Nflakantha’s gloss I do not follow. Cf. p. 187 supra,
and p. 366 infra.

" Te. characterised by delusion, Arguna Misra.

344 ANUGITA,

and restrain it'. Desire, wrath, fear, avarice, trea-
chery, and falsehood also, (all these), which are
difficult to get rid of, the good do get rid of by
restraint of the senses*. And he who in this
world has vanquished the three qualities and the
five constituent elements’, obtains the highest —
the infinite—seat in heaven. Crossing the river of
which the five senses are the lofty banks, the agita-
tion of mind® the mighty waters, and delusion the
reservoir®, one should vanquish both desire and
wrath. Freed from all sins, he then perceives that
highest (principle), concentrating the mind within
the mind’, and seeing the self within the self*
Understanding everything, he sees the self with
the self in all entities as one®, and also as various,

1 Tam not sure about the meaning here. Arguna Misra says,
(reading visriget, ‘send forth,’ for vikshipet, ‘ cast aside,’) ‘send forth
at the creation, curtail at the dissolution, and restrain at the final
emancipation.” The commentary reads rodhayet, which we have
adopted above. The text in the same copy, however, is bodhayet.
Arguna Misra adds, as far as I can make out from an incorrect
copy: ‘as in this life everything is accomplished by these actions’
(namely, I suppose, the casting aside, ἃς.) Nilakaxsha says, ‘ This
same thing is the cause of creation, destruction, and knowledge,’
reading bodhayet.

* Cf. Gitd, p. 57.

* le. the five great elements, as stated in Williams’ Dictionary,
citing Yagfavalkya III, 145. See Santi Parvan (Moksha), chap. 183,
st. 16; chap. 184, st. 1.

* T.e. the seat of the Brahman, Ntlakanéha.

* See Gitd, p. 66, where the word is the same, viz. vega.

* From which, namely, the river issues. Cf. for the whole figure,
Santi Parvan (Moksha), chap. 21, st. 12.

™ The mind=the lotus-like heart, Nilakaséha. Cf. ΟἹ, p. 79.
Concentrating = withdrawing from external objects, &c.

* I.e. in the body, Nilakantha. See p. 248.

* Cf. GitA, p. 83, and note 4 there. Nilakas/ha says, ‘as one, i.e.

CHAPTER XXVIII, 2. . 345

changing from time to time’. He can always perceive
(numerous) bodies like a hundred lights from one
light. He verily is Vish#u, and Mitra, and Varuna,
Agni, and Pragapati. He is the supporter, and the
creator. He is the lord whose faces are in all direc-
tions*. (In him) the great self—the heart of all
beings—is resplendent, Him, all companies of Brah-
manas, and also gods, and demons, and Yakshas, and
Pisééas, and Pitris, and birds, and the bands of
Rakshases, and the bands of Bhitas’, and also all
the great sages, ever extol.

Cuapter XXVIII.
Brahman said:

Among men the royal Kshatriya is the middle‘
quality; among vehicles the elephant ®, and among
denizens of the forest the lion; among all sacrificial
animals the sheep, and among the dwellers in holes
the snake; among cattle also the bull, and among

by direct perception of the unity of the individual and supreme,
and as various, i.e. in the all-comprehending form.’

* Le. creating or acting, Arguna Misra. I think it probable
that it was meant to go with the preceding words. See Gité,
Ῥ. 83 note; but, for this, ‘changing’ must be in the accusative.
It is in the nominative. As the original stands, and on Arguna
Misra’s interpretation, the sense seems to be that when he is about
to engage in the work of creation, he can obtain as many bodies as he
likes. Ntlakan/ha compares Khdndogya, p. 526. And see pp. 249,
327 supra. Can always perceive = invariably obtains when he wishes.

* Cf. Gh, pp. 83, 93, and note 1 there.

* Cf. ΟΠ, pp. 85, 118.

‘Ie. passion—that quality is dominant in the Kshatriya,
Nilakantha. See p. 329 supra.

* Commenting on Gité V, 18 (p. 65) Sankara calls the elephant
atyantatamasa, belonging entirely to the quality of darkness.

446 ANuGiTA.

females a male’. The Nyagrodha, the Gambu, the
Pippala, and likewise the S4lmali, the Sinsap4, and the
Meshasvznga, and likewise the bamboo and willow?;
these are the princes among trees in this world,
there is no doubt of that. The Himavat, the
P4riyAtra, the Sahya, the Vindhya, the Trikdéavat,
the Sveta, the Nila, the Bh4sa, and the Koshésavat
mountain, the Mahendra, the Guruskandha, and
likewise the MAalyavat mountain, these are the
princes among mountains*. Likewise the Maruts
are (the princes) among the Gaaas; the sun is the
prince among the planets, and the moon‘ among
the Nakshatras; Yama is the prince among the
Pitvzs, and the ocean among rivers; Varuaa is the
king of the waters, and Indra is said to be (the king)
of the Maruts. Arka is the king of hot (bodies),
and Indu is said to be (the king) of shining bodies.
Fire is ever the lord of the elements, and Brthaspati
of Brahmazas; Soma is the lord of herbs, Vishau
is the chief among the strong ; Tvashérz is the prince

As to the constructions here, cf. generally Gita, p. 88, and
see the remarks of Raminuga and Sridhara on Gité X, a1. The
meaning here is, of course, the male is ruler over females.

51 do not know what distinction is intended between these two.
Generally Κίζακα is used for the hollow bamboo, which whistles
when the wind blows through it.

* Some of these mountains are mentioned in Patatgali. See
Introduction.

4“ This list may be compared with that at Gft4, chapter X.
Sometimes the same object occurs more than once with reference
to more than one class; thus the moon occurs as lord of Naksha-
tras, of shining bodies, and of herbs—unless Soma there stands for the
Soma plant. See Gita, p.113. Arguna Misra says expressly that the
moon occurs more than once as the correlatives, the classes with re-
ference to which she is mentioned, are different. In such cases I have
kept the original names untranslated; Arka=sun; Indu=moon.

* Cf. Kasha, p. 83.

CHAPTER XXVIII, τό. 347

of the Rudras, and Siva is the ruler of (all) creatures;
likewise, sacrifice of (all) initiatory ceremonies’, and
Maghavat? likewise of the gods; the north among
the quarters, and among all vipras the powerful
king Soma*; Kubera (is lord) of all jewels, Puran-
dara of (all) deities. Such is the highest creation
among all entities. Pragdpati (is lord) of all
peoples; and of all entities whatever I, who am
full of the Brahman, and great, (am lord). There
is no higher being than myself or Vishau.
The great Vishzu full of the Brahman is the
king of kings over all. Understand him to
be the ruler, the creator, the uncreated Hari. For
he is the ruler of men, Kinnaras, and Yakshas;
of Gandharvas, snakes, and Rakshases; of gods,
demons, and Nagas. Among all those who are
followed by (men) full of desires, (the chief) is* the
great goddess Mahesvart, who has beautiful eyes.
She is called Parvati. Know the goddess Uma‘ to
be the best and (most) holy of (all) females. Among
women who are (a source " of) happiness, likewise,
the brilliant? Apsarases (are chief). Kings desire

* This must mean, I presume, that the sacrifice is higher than
the initiation, as male than female, see p. 346, note 1.

3 This is another repetition. Indra has been mentioned before,
and Purandara is mentioned further on.

» As to king Soma, see inter alia Brihaddéranyaka, p. 237;
KkAndogya, p. 342, where Sankara explains ‘king’ by adding ‘of
Brahmasas.’ Vipras= Braéhmanas.

“ Le. Mahesvart is the most beautiful of womankind.

* It is well known that Uma, Parvatf, M&hesvart are names of
the consort of the third member of the Hindu Trinity; see Kena,
p. 13, and Sankara’s comment there. See, too, Muir, Sanskrit
Texts, vol. iv, p. 421, and Taittirfya-Grasyaka, p. 839.

* The idea of ‘source’ is supplied by Arguna Misra.

" Literally, ‘rich.’ Arguna Misra paraphrases it by ‘ Gyotish-
mati,” Nilakas/ha’s explanation here is not quite clear.

348 anucitA,

piety; and Braéhmamas are the bridges’ of piety.
Therefore a king should always endeavour to pro-
tect the twice-born*. Those kings in whose domi-
nions good men lie low, lose all their qualifications’,
and go into wrong paths after death. But those
high-souled kings in whose dominions good men
are protected, rejoice in this world, and attain the
infinite (seat) after death. Understand this, O chiefs
of the twice-born! I shall now proceed to state the
invariable characteristics of piety. Non-destruction
is the highest piety‘, and destruction is of the
nature of impiety. Enlightenment® is the character-
istic of gods; action® the characteristic of men;
sound is the characteristic of space; (the sensation
of) touch is the characteristic of air; colour is the
characteristic of light; taste is the characteristic of
water; the characteristic of earth, the supporter of
all beings, is smell; words are the characteristic
of speech? refined into vowels and consonants; the
characteristic of mind is thought. Likewise as to
what is described here as understanding, a deter-

’ T.e. instrumental in piety, or guides to piety. Cf. Svetisvatara.
p. 370; Muadaka, p. 297.

* So literally, doubtless Brahmasas only are intended here.

* Le., I presume, they lose all their merits, their good points are
destroyed by this dereliction of duty.

* Cf. p. 291 supra. Arguna Misra begins a fresh chapter with ‘I
shall now,’ &c. ® Knowledge of the truth, Arguna Misra.

* I.e. action performed for the purpose of obtaining the fruit of
it. The next five items refer to the five elements and their cha-
racteristic properties. Nflakanéha’s explanation, that all these are
merely parallels not stated for their own relevancy here, but as
iHustrations, seems to be the only available one.

7 Le. the learning of other people, NtlakawsAa. The meaning

seems to be that we know speech only in its manifestation in the
form of words.

CHAPTER XXVIII, 29. 349

mination is here formed by (that) understanding
about objects which have been thought over by the
mind', And there is no doubt of this that deter-
mination is the characteristic of the understanding.
The characteristic of mind is meditation*; and the
characteristic of a good man is (living) unperceived?.
The characteristic of devotion is action *; and know-
ledge the characteristic of renunciation. Therefore
a man of understanding should practise renunciation,
giving prominence to knowledge*. The renouncer
possessed of knowledge attains the highest goal. And
crossing beyond darkness, and transcending death
and old age, he repairs to that which has no second*.
Thus have I duly spoken to you concerning the
characteristic of piety. I will now proceed to explain
properly the comprehension’ of the qualities. As
to the smell of the earth, verily, that is comprehended
by the nose; and the wind? likewise residing in the
nose is appointed’ to the knowledge of smell. Taste”,

1 The text here is rather unsatisfactory; I have adopted that
which I find in the copy containing Arguna Misra’s commentary.

3. Frequent pondering on matters learnt from Sastras or common
life, Nilakaw/ka. Why mind comes twice the commentators do not
explain.

9. Does this refer to what is said at Sanatsugftfya, p. 159?

* Devotion means here,as in the Gité, action without desire of fruits.
For action the word here is the same as at Gita, p. 115, note 3.

* Cf. Gfta, p. 52, note 7.

* This is Arguna Misra’s interpretation, and appears to me to be
correct. Nflakawsha’s is different, but seems to omit all account
of abhyeti, ‘ repairs.’

1 Arguna Misra’s interpretation seems to be different, but our
copy is not quite intelligible.

5 See p. 337 supra. The wind is the presiding deity of the nasal
organ.

4 Te. that is its function. Arguna Misra says, ‘it is pondered
on,’ which is not clear. "5 Cf, Gitd, p. 74, as to taste and water.

350 - aAnuGitA.

the essence of water, is always comprehended by the
tongue. And the moon likewise, who resides in the
tongue, is appointed to the knowledge of taste. The
quality of light is colour, and that is comprehended
by the eye; and the sun residing in the eye is
appointed always to the knowledge of colour. The
(sensation of) touch, belonging to the air, is perceived
by the skin, and the wind! residing in the skin is
always appointed to the knowledge of (the objects)
of touch. The quality of space is sound, and that is
comprehended by the ear. And all the quarters re-
siding in the ear are celebrated as (being appointed)
to the knowledge of sound. Thought is the quality
of mind, and that is comprehended by the under-
standing. The supporter of consciousness? residing
in the heart is appointed to the knowledge of mind®.
The understanding (is comprehended in the form
of) determination, and the Mahat‘ of knowledge.
To (this) positive comprehension, the unperceived*
(is appointed), there is no doubt of that. The Kshe
tragfia, which is in its essence devoid of qualities
and eternal, is not to be comprehended by any

’ This cannot be the presiding deity here, though one expects
such deity to be mentioned ; see p. 337 supra.

3 The text of more than one of the lines here is rather doubtfal ;
we follow Nilakantha, who takes this to mean the gfva, the indi-
vidual soul. Cf. p. 239, note 2 supra.

* Te. thought, as Nilakaxsha points out.

4 Mahat is properly the same as buddhi, understanding, but as
it is here mentioned separately, I suppose, it signifies AhankAra.
Nilakanéha takes its operation, here called knowledge, to mean
‘the feeling I am,’ which agrees with our interpretation, for which
some support is also to be derived from p. 333 supra.

* I here follow Arguna Misra, though somewhat diffidently, The
knowledge ‘this is I,’ and the knowledge ‘this is so and so and
nothing else’ is presided over by the unperceived—the Prakriti.

CHAPTER XXVIII, 42. 35!

symbols. Therefore the characteristic of the Kshe-
tragéa, which is void of symbols’, is purely knowledge.
The unperceived is stated to be the Kshetra? in
which the qualities are produced and absorbed. And
I always see, know, and hear it, (though) concealed.
The Purusha knows it, therefore is he called Kshe-
tragwia*. And the Kshetrag#ia likewise perceives all
the operations of the qualities‘, The qualities created
again and again, do not know themselves‘, being non-
intelligent, to be created and tied down to a begin-
ning, middle, and end*. Only the Kshetragfa attains,
no one (else) attains, to the truth, which is great,
transcendent, and beyond the qualities and the entities
(produced)? from the qualities. Hence a man who
understands piety, abandoning qualities, and the cre-
ation®, in this world, and transcending the qualities,
and having his sins destroyed, then enters into the
Kshetrag#a, One who is free from the pairs of
opposites, free from the ceremony of salutations, and

Σ΄ See Sanatsugattya, p. 146. See also p. 309 supra.

3 See Gitd, p. 102 seq. * Te. he who knows the Kshetra.

* Enlightenment, activity, and delusion, Nilakansha.

* Te. do not know the self, Nflakas/ha; better, I think, ‘the
qualities do not know themselves, only the Kshetragfa knows
them.’ Cf. Santi Parvan (Moksha Dharma), chap. 194, st. 41.

* Le. production, existence, and destruction, Nilakas/ha. This
must, however, mean their manifestation, continuance, and dis-
solution in any particular form. For the prakriti, which is made
up of the three qualities, is beginningless. Cf. Gfta, p. 104.

7 Te. the actual physical manifestations, as we may say, of the
qualits

2 The original, sattva, Ntlakan/ha renders by buddhi, and qualities
by visible objects. In the familiar Sankhya phrase sattvapuru-
sh4nyatfpratyaya sattva means creation, or what is other than
purusha (cf. Sankhyatattvakaumudf, pp. 9-144). That is the
meaning here. See too p. 371 infra, and Santi Parvan (Moksha
Dharma), chap. 194, st. 38 seq. and comments there.

352 ανυοῖτά.

from the sva4hA ceremony', who is unmoving, and
homeless?, is the Kshetragga, he is the Supreme
Lord.

CHAPTER XXIX.
Brahman said:

I will state truly all about that which has a be-
ginning, middle, and end’, and about the means for
its comprehension, together with names and charac-
teristics’. It is stated that day was first and then
night; that months have the bright® first, the Nak-
shatras Sravana® as the first (among them), and the
seasons the winter as the first (among them). The
earth is the source’ of smells, water of tastes, the
light (of) the sun is the source of colours, the wind is
stated to be the source of (the feelings of) touch; like-
wise space is the source of sound. These are the
qualities of the elements. Now I shall proceed to
state the highest and first of all entities. The sun is

1 See p. 324 supra.

3 See Gité, p. ror. Unmoving probably means ‘not perturbed
by the qualities’ (Gita, p. 110), or perhaps the same thing as ‘of
steady mind’ at Gita, p. 101. The sense is pretty much the same
in both places.

> Which has birth &c., Nilakan/fa, i.e. all the creation, I presume.

* The names, that is to say, of the various elements, and their
qualities.

δ This must mean fortnights.

* This is specified, says Arguna Misra, as the six months of the
northern solstice are caused by the sun being at this Nakshatra.
As to those six months, cf. Gité, p. 81. For the same reason,
Arguna Misra adds, the winter season is mentioned as the best.

7 The word Adi, literally beginning, is used in the whole of this
passage in different senses; it means the source, it means the best,
and it means the first in order.

CHAPTER XXIX, 10. 353

the first among shining bodies?; fire is said to be
the first of the elements?; SAvitrt? of all branches
of learning; Pragdpati of deities; the syllable Om
of all the Vedas; and the Prdsa life-wind, of all
words‘; whatever is prescribed in this world, all
that is called Savitrt® The GAyatrt is the first
among metres ; among (sacrificial) animals, the goat *
is mentioned (as the first). Cows are the first among
quadrupeds, and the twice-born among men’, The
Syena is first among birds; among sacrifices, the
offering (into the fire) is the best; and among all
reptiles, O best of the twice-born! the snake " is
the highest. Of all ages the K7tta is the first, there
is no doubt of that. Among all precious things,
gold (is the first), and among vegetable (products)
likewise the barley seed*. Among all things to
be eaten or swallowed food is the highest; and of

1 This should be compared with the enumeration at p. 346 supra,
and that in the Gft4 there referred to.

* Cf. p. 346 supra. Nilakansha takes fire to mean the gastric fire,
and bhfita, rendered by us elements, to mean the species of beings
born from eggs and wombs.

2 The famous verse ‘ Tat savitur,’ ἄς. See inter alia Brshadfra-
wyaka, p.999; Apastamba I, 1, 1, 9; Manu II, 77 seq., 104-170.

* See pp. 264, 265 supra.

5 Here he turns back to the Savitri, ‘looking back in the manner
of the lion,’ says Nflakan/ha, and for purposes of upasané. He
does not give up the thread of his discourse entirely, but simply
interjects this little clause. Nilakan¢ha adds, Savitri here includes
every mode of worship prescribed for Brahmawas, &c., and even
for Mledkhas. Cf. note 3, and Gautama (Bahler’s ed.), p. 174 note.

* Cf. Kkindogya, p. 109, and Sahkara’s commentary. Arguna
Misra compares this text, Tasm4desha etesh4m pasun4m sresh/ha-
tamogas. Where it occurs I know not.

* Cf. Santi Parvan (Rigadharma), chap. 11, st. 11.

* Le. Vasuki, Nilakawtha. More probably it refers to the species.

* As it is used in various ceremonies.

[8] Aa

354 ανυοῖτά.

all liquid substances which are to be drunk, water
is the best. And among all immovable entities,
without distinction, the Plaksha, the ever holy field
of Brahman’, is stated to be the first. I, too, (am
the first) among all the patriarchs’, there is no
doubt of that. And the unthinkable, self-existent
Vishzu is stated to be my own self. Of all moun-
tains, the great Meru is stated to be the first-born.
And among all quarters and sub-quarters, likewise,
the eastern quarter is the first. Likewise the Ganga
going in three paths is stated to be the first-born
among rivers. And likewise of all wells and reser-
voirs of water, the ocean is the first-born. And of all
gods, D4navas, BhOtas, Pisa#as, snakes, and Rak-
shases, and of men, Kinnaras, and Yakshas, fsvara‘
is the lord. The great Vishzu, who is full of the
Brahman, and than whom there is no higher being in
these three worlds, is the source of all the universe.
Of all orders δ, that of householders (is the first), there
is no doubt of that. The unperceived is the source
of the worlds; and the same is also the end of every-
thing. Daysendwith(thesun’s)setting*; thenight ends
with (thesun’s)rising; the end of pleasure is ever grief:

1.1.6. the Creator ; his field means, I presume, his special seat.

3 Beings from whom all creatures were born. See inter alia
SAnti Parvan (Moksha Dharma), chap. 208, st. §; Manu I, 34.

* At p. 347 the north is mentioned. Arguna Misra has ‘ Gribva,’
or upward here, and yet ‘north’ before. Is the north the best as
the seat of the higher world mentioned at Santi Parvan (Moksha
Dharma), chap. 192, st. 8 seq.?

* Le. Rudra, says Nilakansha.

δ Viz. Brahmaéarin, householder, forester, and Samny4sin. Cf.
SAnti Parvan(Moksha),ch. 191,st.10; Manu VI, 89; Gautama, p. 190.

6 These stanzas also occur in the Santi Parvan, chap. 27, st. 31
seq. (RAgadharma). A part of them appears to be quoted in Sankhya-
stra V, 80. And the commentator Vig#ina Bhikshu introduces it
with the expression ‘iti srfyate.’ But it is not a Vedic text.

CHAPTER XXX, I. 355

the end of grief ever pleasure. All accumulations
end in exhaustion; all ascents end in falls; all asso-
ciations end in dissociations ; and life ends in death.
All action ends in destruction; death is certain for
whatever is born'; (everything) movable or immov-
able in this world is ever transient. Sacrifice, gift,
penance, study, observances, and regulations, all this
ends in destruction*. There is no end for knowledge.
Therefore one whose self is tranquil, whose senses
are subjugated, who is devoid of (the idea that this
or that is) mine, who is devoid of egoism, is released
from all sins by pure knowledge.

CuaptEr XXX.
Brahman said :

The wheel of life? moves on; a wheel of which
the spoke is the understanding, of which the pole‘
is the mind, of which the bonds are the group of
the senses, of which the outer rim is the five great
elements, of which the environment is home‘; which

1 Cf. Gita, p. 45.

* All this is action, the fruit of which is perishable; the fruit of
knowledge, on the other hand, is everlasting.

5. Literally, time ; it seems, however, to stand for the vicissitudes
of worldly life. Cf. SvetAsvatara, p. 283. The body is called
‘wheel of time’ at p. 53 supra, but Arguna Misra there says ‘it
is the wheel which causes the rotation of the wheel of time.’

4 The cause of its being large in dimensions, Arguna Misra; the
supporting pillar, Nflakan/ha. I prefer the former, and take the
sense to be that worldly life is co-extensive with the operations or
‘fancies’ of the mind.

* What is outside the elements, the physical manifestations of
Prakriti, is beyond the domain of worldly life.

4 The possession of ‘home’ is equivalent to a dwelling in the
midst of worldly life. Hence the idea of homelessness at inter alia
Gt, pp. 101-103.

Aa2

356 ANuGiTA.

abounds in old age and grief, which moves in the
midst of disease and misfortune, which rotates in‘
space and time; the noise of which is trouble and
toil, the rotations* of which (constitute) day and
night; which is encircled with cold and heat; of
which pleasure and pain are the joints, and hunger
and thirst the nails fixed into it, of which sunshine
and shade are the ruts; which staggers in the opening
or closing of an eyelid, which is enveloped in the
fearful waters of delusion, which is ever revolving
and void of consciousness?, which is measured by
months and half months, is ever-changing *, which
moves through (all) the worlds’; the mud * for which
is penance and regulations, the mover of which is
the force of the quality of passion’; which is lit up*
by the great egoism, which is sustained by the
qualities; the fastenings in which are vexations °;

? This means, I presume, that worldly life is conditioned, so to
say, by space and time. See p. 343 supra.

* T.e. the cause of the rotation, Nflakan/ha.

* Le. unintelligent.

4 Now takes the form of a man, now of an animal, and then of
some other thing, Nflakansha. I think, however, that the meaning
is, that it is not alike to all; different persons are in different states
in this world.

δ Arguna Misra says this means that it is the cause of the move-
ments in all the worlds. That is the sense I extract from his words,
which are not quite clear, lokiném saméarane hetus. The render-
ing in the text follows Nilakassha.

* Le., I presume, that which retards the revolutions of the ‘wheel.’
Instead of ‘penance,’ Nflakan/ha’s reading is ‘ the quality of darkness.”

* Cf. Sankhya-k4rik4, p. 13, and Vadaspati’s commentary thereon.

9. « Animated,’ Nilakanéha. Egoism is the cause of the world,
and of all knowledge of it. Cf. Sankhya-k4rika, p. 24.

9 The text here is unsatisfactory. I follow Nflakassha, who says
* vexations=those arising from not obtaining what is desired.’

CHAPTER XXX, 10. 357
which revolves in the midst of grief and destruction ',
which is full of actions and instruments of action ",
which is large, and which is extended by means of
attachments ", which is rendered unsteady by avarice
and desire‘, which is produced by ignorance of
various (matters) ἡ, which is attended upon by fear
and delusion, and which is the cause of the delusion
of all beings, which moves towards joy and pleasure ¢,
which has desire and wrath as its appurtenances,
which is made up of (the entities) beginning with
the Mahat and ending with the gross elements’,
which is unchecked, the imperishable source (of all) 5,
the speed of which is like that of the mind, and
which is (never) fatigued. This wheel of life, which
is associated with the pairs of opposites, and which
is devoid of consciousness, all the world, together
with the immortals, should cast away, abridge, and
check *. That man, among all creatures, who always

1 Revolves in the midst of,=lives upon, is fed by, Nilakan/sha.

* I.e. the organs of action, I presume.

5 The more attachments one has, the more one is tied down to
worldly life, and the more comprehensive such life becomes.

4 Avarice is coveting another's wealth when one has one’s own;
desire is the wish for that which one has not.

9 Nilakan/ha reads ‘ vititra,’ which he renders to mean diversi-
fied, as being made up of the three qualities, ignorance there being
the same thing as Prakriti, which is probably a better sense alto-
gether than that obtainable from Arguna Misra’s reading.

4 Which moves by attachment to external pleasures, &c.,
Nflakax/ha. See p. 300 supra.

* Le. all the world developed from Prakriti—a common phrase.

5 This is Nflakawsha’s forced meaning. But the text here is
doubidful. Perhaps the sense is ‘in which production and disso-
lution are going on unchecked.’

5 See p. 344 note. For the last word, the variant here is sthApayet,
make steady or stop.

358 ANuGITA.

accurately understands the movement and stoppage '
of the wheel of life is never deluded. (That) sage.
released from all impressions*, transcending all
pairs of opposites, and released from all sins, attains
the highest goal. The householder, and the Brah-
maf4rin, the forester, and also the beggar?, all
these four orders are stated to have the order of
householder for their basis. Whatever system of
rules‘ is prescribed in this world, to follow it is
good ; this has been celebrated from ancient times *.
He who has been first refined by ceremonies δ, and
who has duly observed vows, being (born) in a caste
of (high) qualifications’, and who understands the
Vedas, should return * (from his preceptor’s house).
Always devoted to his own wife, behaving like?
good men, with his senses restrained, and full of
faith, one should perform the five sacrifices * in this
world. The sage who eats what remains after
(offerings) to deities" and guests, who is devoted
to Vedic rites, who duly performs sacrifices and

1 Te. the causes of the revolution and stoppage, Nilakassha.

* Impressions of previous actions, delusions, ὥς. And see p. 247
supra.

5 Te. the SamnyAsin. 4 Sastra. Cf. Gita, p. 117.

δ΄ «Such is the eternal fame,’ literally.

® Ie. on whom the Vedic rites or Samsk4ras are duly performed.
And see Gita, p. 122.

t T.e. one of the three higher castes.

3 The original is the technical word for the return of a Brahma-
A4rin after finishing his studies. He is describing the ‘householder.’

® Le. following the rule of conduct sanctioned by the good.

"9 Vide Williams’ Dictionary, s.v. mahayag@a; Asvalayana Grsbya
HI, 1, 3; Manu II, 69; IV, 21.

4 Cf. Gité, p. 62; a guest must always be fed, and unless he is
satisfied the host must not eat. Cf. Santi Parvan (Moksha), chap.
192, st. 15; Manu III, 106; Apastamba II, 3, 7, 3-

CHAPTER XXX, 24. 359

gifts according to his means, who is not thought-
lessly active! with the hand or foot, who is not
thoughtlessly active with the eye, and who is not
thoughtlessly active with his speech or any of his
limbs, to such a one the (word) good applies. One
should always have the sacred thread and a clean
cloth, and be of pure vows, and self-restrained,
and should always associate with good men, making
gifts, and with one’s external organs restrained ; one
should restrain one’s lust and hunger *, should be
kind, should behave like the good, and keep
a bamboo stick and a water-pot filled with water *.
One should learn and teach, should likewise perform
sacrifices and officiate at others’ sacrifices, and should
give and receive gifts,—(thus) one should adopt the
sixfold mode of life‘. Know that three (of these)
duties are the means of livelihood for Brahmazas, the
two teaching and officiating at sacrifices, and also
receiving untainted gifts’, And as to the other
remaining three duties, gift, study, and sacrifice, they
are pious® duties. With regard to those three
duties, the sage who understands piety, who is self-
restrained, kind, possessed of forgiveness, and equable
to all creatures, should avoid heedlessness*. The

ὃ The same word as at Gita, p. 114, there rendered ‘vain activity.’

* Cf. Apastambea II, 1, 1, 2 seq.

* Cf. Manu IV, 36; Apastamba II, 1, 1, 15.

4 These are the well-known six duties of Brihmawas as specified
by Manu and others. See the discussion of this point in the
Introduction.

5 Another reading is ‘ gifts from an untainted (source).’

4 What is the exact meaning of this here? I suppose the
meaning is that the performance of them is a pure performance of
duty ; the others are duties the performance of which supplies one’s
own wants, and is therefore interested. Cf. Gautama X, 1 and 2.

7 Le. omission or mistake in performance.

360 anucitA.

Brahmaaa householder, who is of rigid vows, who
is thus devoted, discharging all these duties as
much as is in his power, conquers heaven.

Cuarrer XXXI.

Brahman said :

Thus! duly studying to the best of his power, in
the way above’ stated, and likewise living as a Brah-
maA4rin, one who is devoted to his own duty and
learned, who is a sage with all his senses restrained,
who applies himself to what is agreeable and bene-
ficial to the preceptor, who is pure*, and constant
in veracity and piety, should, with the permission
of the preceptor, take food without decrying it‘,
should eat (the leavings) of sacrificial offerings, and
alms, and should stand, sit, and take exercise " (duly),
should sacrifice twice to the fire after becoming
clean and with a concentrated (mind), and should
always bear a staff of the Bilva or Palasa* (wood).
The clothing of the twice-born (man) should be of
linen, or of cotton, or also a deerskin, or a cloth
entirely (dyed with) reddish colour. There should
also be a girdle of mufga; he should have matted
hair, and likewise always (carry) water (with him),
and have his sacred thread, be engaged in sacred

' Arguna Misra says, ‘ Having described first the order of house-
holder, as that is the chief, he now describes that of Brahmaéirin.’
Cf. Apastamba II, 9, 21, 1, and note.

3 Where? This is obscure.

5. Both internally and externally, 1 presume.

4 Cf. Taittirfya, p. 129; Santi Parvan (Moksha), chap. 1932, st. 6.

* Cf. Git, p. 69. Arguna Misra says, ‘Having exercise by
means of standing and sitting; the meaning is not sleeping except
at the proper time.’

* Cf. Manu II, 41 seq.

CHAPTER XXXI, 14. 361

study, and free from avarice, and of rigid observances.
(Such) a Brahmaéérin, always making offerings like-
wise of pure water to satisfy the deities, being
restrained in mind’, is esteemed. One who is thus
devoted 5, who is concentrated in mind, and con-
tinent®, conquers heaven, and reaching the highest
seat, does not return to birth. Refined by means
of all ceremonies, and likewise living as a Brahma-
arin 4, a sage who has renounced‘ (all) should go out
of towns and dwell in forests*, Wearing a skin or
the bark of a tree, he should bathe (every) morning
and evening, and always living within the forest,
should not enter a town again. He should honour
guests, and should also give them shelter at (the
proper) time, living on fruits and leaves, and roots
and Sy4maka grain. He should without sloth feed on
water, air, and all forest-products down to grass as they
come, in order’, in accordance with the (regulations®
at his) initiation. He should honour a guest who
comes, by (giving him) water accompanied with roots,
fruits, and leaves. And he should always without
sloth give alms out of whatever he has for food. He
should also eat always after the deities and guests®

Δ Or it may be, ‘being self-restrained and with (all his) heart.’
The constructions in the original vary greatly, and so they do in

the translation. 3. Applying himself to his duties.
* Cf. Maitrf, p. 18, and comment there.
* Cf. Manu VI, 1 seq. * Ie. who is a mendicant ascetic.

* Cf. p. 173 supra, note 9. Here he gives a description of the
third order of forester, as to which compare generally Manu VI.

* First the jungle-products, then air, &c., Arguna Misra. The
sense seems to be that the restrictions should become gradually
harder. Cf. Manu VI, 24-31; Apastamba II, 9, 22, 2 seq.; II,9, 23, 2.

* Le. whatever restriction he put on himself when entering upon
the particular mode of life.

9 Supra, p. 358, and cf. Taittirfya, p. 38.

362 anucirA.
(are satisfied) and with his speech restrained, having
a mind free from envy’, eating little, and depending
on the deities. Restraining the external senses, kind,
full of forgiveness, preserving his hair and moustache,
performing sacrifices, addicted to sacred study, and
devoted to veracity and piety, pure in body ?, always
dexterous*, always in forests, and concentrated in
mind,—a forester whose senses are subdued and
who is thus devoted‘ conquers the worlds.

A householder, or a Brahmaéarin, or again a
forester, who wishes to apply himself to final emanci-
pation should adopt the best (line of) conduct®. Offer-
ing safety to all beings, the sage should become free
from all action *, and be agreeable to all beings, kind,
and restrained in all his senses. He should make
a fire’ and feed on the alms (obtained) without ask-
ing* and without trouble*, and which have come
spontaneously", in a place free from smoke and
where people have already” eaten. One who

‘ Le. of others for obtaining more, and so forth. Arguna
Misra’s reading is different, and he renders it to mean, ‘one by
whom the rule of life as a Brahmaéarin has not been violated.’

3 Arguna Misra’s reading, ‘one who has cast away (all attach-
ment to) the body.’ Compare as to hair and moustache, Mana VI,
6 seq.

® See Gita, p. 127. Here the meaning is probably assiduous in
the performance of duties, vows, and so forth.

* Le. applies himself to his duties.

* Arguna Misra says this means 4nand4sramam, but there must
be some bad copying here. I take the word as it stands to mean
something like the ‘ godlike endowments’ at Git4, p. 114.

* See Gita, pp. 54, 127. The meaning here is probably that of
action without egoism. See Gita, p. 55.

7 Te. Arguna Misra says, ‘not at night.’ The readings are
unsatisfactory. I read kritv4 vahnim, but diffidently. [5 the allusion
to the rule at Apastamba II, 9, 21, τοὺ Cf. Gautama III, 27.

4 Cf. Kaushftaki, p. 32. ® Le. to the giver. Cf. Gita, p. 120.
* See Git, p. το. " Cf. Manu VI, 56; Gautama III, 15.

CHAPTER ΧΧΧΙ, 26. 363

understands final emancipation should seek to ob-
tain alms after the cleaning? of the vessels (used
for cooking), and should not rejoice if he obtains,
and should not be dejected if he does not obtain
(alms). Nor should he beg for too much alms?,
seeking merely to sustain life. Eating only a little,
he should go about for alms with a concentrated
mind, looking out for the (proper) time. He should
not wish for earnings in common with another, nor
should he eat when honoured ; for an ascetic should
be averse from all earnings (accompanied) with
honour*. When eating, he should not taste any
articles of food which have been eaten by others‘,
or which are pungent, astringent, or bitter, and like-
wise no sweet juices. He should eat just enough
for his livelihood—for the support of life. One
who understands final emancipation should seek for
a livelihood without obstructing (other) creatures ;
and when he goes about for alms, he should not
go following after another®. He should not parade
(his) piety, he should move about in a secluded
place, free from passion. He should resort for
shelter to an empty house, or a forest, or the foot
of a tree, or a river likewise, or the cavern of
a mountain. In summer, (he should pass) but a
single night* in a town; and in the rains, he may
dwell in one place. He should move about the

' Le. I presume, in order to avoid interfering with others’
comforts. And see last note.

* See Manu VI, 55. As to proper time further on, see last note.

* Cf. Sanatsugattya, pp. 145-147; ‘without respect’ at Giti,
Ρ. 120, means probably with disrespect, otherwise that
and this would be somewhat inconsistent. See too Manu II, 162.

* Cf. Manu II, 56; Gttd, p. 118; and p. 269 supra.

* As that other may get nothing if they go together, Arguna
Misra. Cf Manu VI, δι. 4 Cf. Gautama III, a1.

464 | anuGciTA.

world like a worm’, his path being pointed out by
the sun, and he should walk with circumspection
over the earth out of compassion to all beings *.
He should not make any accumulations ; and should
eschew dwelling with friends*. And the man who
understands final emancipation should verily do all
acts which he has to do, always with clean water.
A man should always bathe in clean water. And
with his senses restrained, he should devote himself
to these eight observances *,—harmlessness, life as a
Brahmaéarin, veracity, and also straightforwardness,
freedom from anger, freedom from (the habit of)
carping, restraint of the external organs, and habi-
tual freedom from (the habit of) backbiting. He
should always practise a sinless (mode of) conduct,
not deceptive and not crooked ; and free from attach-
ment should always make one who comes (as a guest)
take a morsel of food. He should eat just enough
for livelihood—for the support of life. And he
should eat (only) what has been obtained with
piety ὁ, and should not follow his own (mere) desire 3.
He should not accept anything at all other than
food and clothing. And he should accept as much
as he eats and no more. He should not receive
from others, nor should he ever give to others’.

* Toe. not very fast, Arguna Misra; ‘the path being pointed out
by the sun’=not at night, for fear of destroying worms, &c.

* This seems to be very like the practice of the Gainas of the
present day. And cf. Manu VI, 69. * Cf. Οἰϊᾷ, pp. 68-103.

* Cf. Gitd, p. 114, and cf. also Sanatsugdtfya, p. 153.

* That is to say, obtained without violation of any binding
obligation, or rule of the Sastras. 4 Cf. Gird, p. τε.

* This is not very clear, and Arguna Misra’s comments are not
intelligible. The sense seems to be this, ‘He should not take more
than is wanted, nor should he keep any accumulations from which to
give to others, but should at once share with others all that is earned.’

CHAPTER XXXI, 39. 365

But owing to the helplessness of people, a wise
man should always share (with others). He should
not appropriate another's riches, and should not take
(anything) unasked. Nor, verily, after enjoying any
object should one become afterwards attached to it.
One who has anything to do’ should take earth,
water, pebbles likewise, and leaves, flowers, and
fruits which are not secured * (by anybody), as they
come*. One should not live by the occupation of
an artisan‘, nor should one wish for gold. One
should not hate, should not teach*, and should be
void of (all) belongings*. One should eat what is
consecrated by faith’, and should avoid (all) con-
troversies, should act without a purpose ἢ, should
be free from attachment, and without fixed appoint-
ments with people®. One should not perform, or
cause to be performed, any action involving expec-
tation of fruit, or involving any destruction of life,
or the assemblage of people. Rejecting all things,

1 Arguna Misra says that this means if he wants them for any
particular purpose he should take the earth, &c.

53.1.6. apparently, taken possession of and preserved as one’s
own by anybody.

5 Arguna Misra renders this by * which lead to action.’ Is it not
rather the ‘spontaneous earnings’ at Gita, p. 60?

* Cf. Manu III, 64; Apastamba I, 6, 18, 18; Gautama XVII, 7.

* I.e. teach one who does not ask to be instructed. Cf. Manu
II, 110.

4 Cf. Gitd, p. 60; the original word, however, is not the same.

™ See p. 360, note 3 supra; Manu II, 54-55; Gautama IX, 59.
‘Controversies ;’ the original is nimitta, and the interpretation is
what appears to be Arguna Misra’s, It may also mean ‘omens.
That this is the true sense appears from Manu VI, 50.

4 Cf. Gitd, p. 48.

* Arguna Misra says, ‘e.g. I shall come to you to-morrow for
alms,’ &c. Cf. Apastamba I, 6, 19, 12.

© The words are the same as at Gitd, p. 54, ‘keeping pcople (to

466 ανυοῖτά.

and being equable to all beings, moving and un-
moving, one should become an ascetic with smiall
belongings. One should not perturb any other (per-
son), nor should one be perturbed by any other
(person?). He who is trusted by all beings is said
to be the foremost among those who understand
final emancipation. One should not think of what
is not come’, nor reflect on that which is past; one
should disregard the present, being concentrated (in
mind) and indifferent to time’. He should not de-
file* anything by the eye, or the mind, or by speech,
nor should he do anything wrong openly or in secret.
One who draws in the senses from all sides as a tor-
toise (draws in) his limbs δ, and in whom the senses,
mind, and understanding are absorbed δ, who is free
from desires, who understands all truth, who is free
from the pairs of opposites, and from the ceremony
of sv4h4, and who is free from salutations’, and
who is free from (the thought that this or that is)
mine, who is free from egoism, who is free from
anxiety for new acquisitions or protection of old
acquisitions, and self-controlled*, who is free from

their duties),’ but the sense seems to be different. The commen-
tators say nothing on this.

* Cf. Gita, p. τοι.

* T.e. one should not look to the future with any aspirations or
expectations, and should not look back on the past with grief,
Arguna Misra. See too p. 170, note 9 supra.

* Iam not sure if this is a correct interpretation. But it does
not seem likely that the other possible sense—literally ‘ expecting
time ‘—can be intended here.

* This is obscure. Is the sense this, that one should not observe,
or think, or speak badly or of the bad side of things?

5 Cf. p. 342 supra, note 1. 9 Cf. Kasha, p. 151.

™ See p. 352 supra, note 1.

* Cf. Gita, p. 48, where the original words are the same.

CHAPTER ΧΧΧΙ, 51. 367

expectations, who is free from attachments to any
entity, and who is dependent on none’, who is at-
tached to the self, and who understands the truth,
is emancipated, there is no doubt of that. Those
who perceive the self, which is without hands, foot,
or back, without a head, without a stomach, which
is free from the operations of the qualities *, abso-
lute, untainted, and stable, devoid of smell, devoid
of taste or touch, devoid of colour, and also devoid
of sound, which is to be understood 3, which is un-
attached, and which is also devoid of flesh, which
is free from anxiety‘, imperishable, divine, and
though dwelling in a house‘, always dwelling in all
entities, they never die*. There the understanding
reaches not, nor the senses, nor the deities, nor
Vedas, sacrifices, nor worlds’, nor penance, nor
valour*; the attainment to it of those who are
possessed of knowledge is stated to be without
comprehension of symbols*. Therefore the learned
man who knows (the) property of being void of
symbols, being devoted to pious conduct, and

1 Cf. Gita, p. 60.

* These are effects of Prakriti by which the Purusha is unaffected.

* Literally, ‘ pursued.’

4 This is obscure. Arguna Misra’s text is nistityam. Does that
mean ‘which should be accurately understood?’ The rendering in
the text of Nilakas/ha’s reading may mean that the Brahman has
no such thoughts (4int&) as are referred to at Gfté, p. 115.

5 Does this mean the body?

* Le. are free from birth and death. Cf. Apastamba I, 8, 22, 4.

* This, again, is not quite clear. Probably the explanation is to
be found in the passage at Gfté, p. 79.

* Nflakas/ha’s reading is ‘observances or vows.’

® T.e. ‘not to be acquired by inference,’ Arguna Misra, p. 361 supra.

* See p. 309 supra; ‘who is without symbols, and knows piety,’
according to Arguna Misra’s reading.

268 ανυοῖτά.

resorting to concealed! piety should adopt the mode
of life (necessary) for experience*. Though unde-
luded, he should act in the manner of the deluded ?,
not finding fault with piety‘. He should perform
piety, behaving so that others would always dis-
respect him’, and should not find fault with the
ways of the good’. That sage is said to be the
best who has adopted this (line of) conduct. The
senses, and the objects of the senses, and the five
great elements, and mind, understanding, egoism,
the unperceived, and the Purusha likewise’, by an
accurate determination about the truth, after under-
standing all these, one attains heaven’, being
released from all bonds. One who knows the truth,
understanding these same (entities) at the time of the
termination (of his life), should meditate, exclusively
pondering on one point®; and then, depending on
none”, he gets emancipation. Freed from all attach-
ments, like the atmosphere dwelling in space", with
his accumulations 15 exhausted, and free from dis
tress", he attains to the highest seat.

Δ See p. 159 supra, note 7, and cf. Manu IIT, 109, which is the
text referred to in note 5 there.

* Te. direct perception of the Brahman. See Gitd, p. 57, note 5.

5. See p. 160 supra, note 8, and cf. also Manu II, 110.

* Arguna Misra compares Gita, p. 55, about ‘shaking convictions.’

* Cf. pp. 159-161 supra.

* This means, I presume, the good devoted to action and not
to knowledge only.

7 These are the famous elements of the Sankhyas; see Sdtra I, 61.

* Cf. p. 159 and note 2. * CF. p. 300 supra.

* Cf. Gith, p. 60. " Ch Gitd, p. 82, note 3.

** Of actions previously performed. Sce p. 246 supra.

τ Cf. Git, p. 101, where, however, the original word is different.

CHAPTER XXXII, 6. 369

Cuapter XXXII.

Brahman said:

The ancients who perceived the established (truth)
call renunciation! penance; and the Brahmazas
dwelling in the seat of the Brahman? understand
knowledge to be concerned with the Brahman*. The
highest Brahman is very far off*, and (the attain-
ment of it) depends on Vedic knowledge‘; it is free
from the pairs of opposites, devoid of qualities 5, ever-
lasting, of unthinkable qualities, and supreme. The
men of talent, who are pure *, and whose minds are
refined, transcending passion, and being untainted,
perceive that supreme (principle) by means of know-
ledge and penance. Those who are constantly de-
voted to renunciation’, and understand the Brahman
and wish for the supreme, go to the happy path
by penance. Penance’ is said to be a light; (correct)
conduct is the means to piety; knowledge verily
should be understood to be the highest, and re-
nunciation the best penance. He who understands
determinately the self which is unperturbed, which
abides in all entities, and which is the essential

1 Abandoning of fruit, Arguna Misra. Cf. Gfta, p. raz.

* Cf. p. 339 supra, note 4, dwelling in=adhering to.

5 See Gitd, p. 104.

4 Cf. Sanatsugatiya, p. 158 seq. 5 Viz. the three famous ones.

4 Pure, refined, and untainted are not easily distinguished. Pro-
bably ‘pure’ refers to external cleanliness; ‘ untainted’ to freedom
from sin and such taints; and ‘refined’ to freedom from error.

* Ie. who have no ‘belongings,’ Arguna Misra.

4 Action without desire, Arguna Misra, who adds that it is called
a light, as it leads to knowledge. See too p. 166, and p. 247,
Note 11, and p. 340 supra.

(8) Bb

370 anucirA.

element in knowledge, he is laid down' (as being
able) to move everywhere. The learned man who
perceives, association and dissociation, and likewise
unity and diversity *, is released from misery. He
who desires nothing, and despises nothing *, becomes
eligible, even dwelling in this world, for assimilation
with the Brahman‘. He who knows the truth about
the qualities of Pradhana‘, and understands the Pra-
dhina of all entities *, who is free from (the thought
that this or that is) mine, and free from egoism’, is
emancipated, there is no doubt of that. One who
is free from the pairs of opposites, free from the
(ceremonies of) salutation, free from (the ceremony
of) svadha*, attains to that everlasting (principle)
which is free from the pairs of opposites, and devoid
of qualities, by tranquillity only. Abandoning all
action, whether agreeable or disagreeable, developed
from the qualities *, and abandoning both truth and
falsehood 1", a creature is emancipated, there is no
doubt of that. The great tree of Brahman" is

1 «Laid down’ is literally ‘ wished.’

* I presume this means the real fact underlying the appear-
ances of association and so forth, namely, that there is but one
reality, and all appearances of difference &c. are unreal. Cf. Οἱ ἃ,
p. 124. See also p. 313 supra, note 1, and p. 374 infra.

* Cf. Gité, p. 65, and see Ka/Aa, p. 155. * Cf. Gia, p. 65.

5 The qualities, viz. the three, of Pradh4na, i.e. constituting Pra-
kriti, or nature. 4 See Gft4, p. 106, and note 3 there.

’ For this whole expression, which occurs so frequently, cf.
Maitri, p. 44, and comment there.

5 See p. 324 supra, note 8. " Cf.Gita, p. 48; SvetAsvatara, p. 360.

1Φ 1. ς., 1 presume, what is real and unreal in a worldly view,—the
great truth is not to be ‘abandoned.’ Cf. Taittiriya, pp. 97-99;
p 191 supra; Santi Parvan (Moksha), chap. 174, 8t. 53; Apastamba
II, 9, 21, 13.

" T.e., says Arguna Misra, the tree of worldly life produced from
the Brahman. Compare chapter XII supra.

CHAPTER XXXII, 17. 371

eternal; a tree which is produced from the unper-
ceived as the seed, which consists of the under-
standing as its trunk, whose collection of boughs
is the great egoism, the sprouts within which are
the senses, the great branches of which are the
great elements, and the side branches the objects
of sense, which is always possessed of leaves, always
possessed of flowers, in which agreeable and dis-
agreeable fruits are always produced, and which is
fed upon by all creatures. Cutting and piercing this
(tree)! with the sword of knowledge of the truth, and
abandoning the bonds in the shape of attachment,
which cause birth, death, and old age?, a wise man who
is free from (the thought that this or that is) mine,
and who is devoid of egoism, is emancipated, there
is no doubt of that. There are these two birds’,
(which are) unchanging, and which should also be
known to be unintelligent‘. But as to that other
who is above them, he is called intelligent. (When)
the inner self, devoid of knowledge of nature δ, and
(as it were) non-intelligent *, understands that which is

* Cf. Gtd, p. 111; and Musdaka, p. 307, and commentary there.

* So I render the original, though the sense at first sight appears
to be ‘which are caused by birth,’ &c.

* Viz. the understanding and egoism, which dwell in the ‘tree,’
Arguna Misra, Ntflakan/ha says, ‘the great and the individual self.’

4 Cf. Saakhya-karik4 11, and comment of V&kaspati Misra. The
self is not unintelligent; and as the birds are so described, they
must stand for some manifestation of Prakriti, which understand-
ing and egoism are. Otherwise ‘bird’ does stand for ‘self.’ See
p- 189 supra.

5 The original word here is sattva, on which see p. 351 supra.
Arguna Misra renders it here by Prakrati.

4 So Nflakansha; ‘the only intelligent principle, —Arguna Misra.
On Nilaka/ha’s interpretation ‘inner self’ must be the same thing
as Bhitftman at Maitrf, p. 41.

Bb2

372 anuciTA.

beyond nature, then understanding the Kshetra', and
with an understanding comprehending all, and tran-
scending the qualities * he is released from all sins.

CuaPTerR XXXIII.
Brahman said:

Some (think of) the Brahman as a tree; some
(think of) the Brahman as a great forest; and some
(think of) the Brahman as unperceived; and some
as transcendent and without misery*; and they‘
think all this to be produced from and absorbed
into the unperceived. He who even for (the space
of) a (single) exhalation, at the time of the termina-
tion (of life*) becomes equable 5, attaining to the
self, becomes fit for immortality. Restraining the
self in the self, even for (the space of) a wink, he
repairs to the inexhaustible acquisition® of those
who have knowledge, through the tranquillity of the
self*%. And restraining the life-winds again and

1 See p. 351 supra. * See Gftd, p. 109.

* As to the first two clauses comp. pp. 284-371 supra; the last
two are said by Arguna Misra to represent the Saakhya and Yoga
doctrines respectively.

41 presume this means all teachers. But Nflakaw/ha takes it to
mean the Sankhyas, and he takes the preceding words as indicating
two views based on Sruti texts, viz. the first, that the world is a
development of the Brahman, and the other that the Brahman does
not undergo any development or change. Andmaya he takes to
mean changeless, and Brahmamaya he takes to mean developed
from the Brahman.

5 Cf. Git, pp. 77, 78.

* One who sees the supreme as the only real entity, Arguna
Misra. Nilakan/ha takes it to mean one who identifies himself
with everything. See Gita, p. 65, and note 4 there.

7 See p. 344 supra. * Ie. the goal to be acquired.

® « Tranquillity '—the original may also be rendered by ‘favour,’

CHAPTER XXXIII, 7. 373

again by control of the life-winds', of ten or twelve *
(modes), (he repairs to) that which is beyond the
twenty-four®. Thus having first a tranquil self, he
obtains whatever he desires. When the quality
of goodness predominates in the unperceived 4, that
fits one for immortality. The men of knowledge
extol nothing else beyond goodness. By inference δ
we understand the (attainment of the) being to
depend on goodness. It is not possible otherwise *
to attain that being, O best of the twice-born! For-
giveness, courage, harmlessness, equability, truth,
straightforwardness, knowledge, abandonment’, and
also renunciation are laid down as (constituting) con-

as to which cf. p. 234 supra, but further on the phrase ‘having
a tranquil self’ occurs, where the latter sense is not quite suitable.
See Gft4, p. 51, and Yoga-sfitra I, 33.

' Le. the specific modes which are mentioned of control of life-
winds, e.g. at Git4, p. 61, or Yoga-sitra II, 49 seq.

* Nflakan/ha proposes two interpretations of this. He says the
ten are the eight mentioned in Yoga-sfttra II, 29, and in addition
tarka and vairigya (as to which see Yoga-sfitra I, 15 and 17). To
make up the twelve he substitutes for the last two the four named
at Yoga-sftra I, 33. He also suggests that ‘ten or twelve’ may
mean twenty-two, which he makes up thus. The five modes of
yama (Yoga-sdtra II, 30), five of niyama (ibid. 32), the remaining
six in Yoga-sitra II, 29, the four in Yoga-sftra I, 33, and tarka and
vairigya as before.

2 The twenty-four are the elements according to the Sankhya
system. See Séakhya-sira, p. 11, and p. 368 supra. That which
is beyond them is Purusha.

4 The unperceived, it should be noted, is made up of the three
qualities ; the predominance of goodness indicates enlightenment
or knowledge. Cf. Gité, p. 108.

* The middle term in the inference being, says Arguna Misra,
the enlightening effect of the quality in question.

* Cf. p. 167 supra.

* The original is tyaga, which Arguna Misra renders by ‘aban-
donment of all belongings;’ renunciation, scil. of fruit. Cf. Gita,
p- 121, and p. 114.

374 anucitA,

duct of the quality of goodness. By this very inference
the wise verily believe in the Being and nature as
one, there is no doubt of that. Some learned men.
who are devoted to knowledge, assert the unity of
the Kshetrag#a and nature', But that is not correct.
That they are always distinct (from one another)
is also (said) without (due) consideration *. Dis-
tinction and also association® should be accurately
understood. Unity and diversity‘ are likewise laid
down. Such is the doctrine of the learned. Between
-the gnat and the udumbara® there is observed
unity and diversity also. As a fish is in water
distinct (from it), such is their relation; (such is)
the relation of the drops of water with the leaf of
the lotus.

‘ The preceptor said:

Then those Brahmazas, who were the best of
sages, having again felt doubts, interrogated the
grandsire of the people who spoke to them thus.

1 Here, says Nilakansha, the author indicates an objection to the
proposition stated just before. But the passage is not clear.

* This, says Nilakaw/ha, is a reply to the Sankhyas, who hold the
two to be distinct. Nflakan¢ha adds, that if the two are distinct.
nature will, conceivably, adhere even to an emancipated creature;
and if they are one, then the being or self would be really engaging
in action and so forth, and that activity being really a property of
the self, could not be destroyed save by the destruction of the self.
Hence that view is also wrong.

> Like that of sea and wave, Nflakansha.

4“ Unity of Brahman and diversity of manifestation of nature,
Arguna Misra, who adds—by reason of the association they are
spoken of as one, by reason of the unity and diversity they are
distinct. The next sentence contains three parallel cases.

* Cf. as to all this, Santi Parvan, chap. 194, st. 38 seq. (Moksha
Dharma); chap. 249, st. 20 seq.; chap. 285, st. 33 seq.

CHAPTER XXXIV, 7. 375

CHAPTER XXXIV.
The sages said:

Which (form of) piety is deemed to be the most
worthy of being performed ? We observe the various
modesof piety to be as itwere contradictory. Some say
(it 1 remains) after the body (is destroyed) ; some say
that is not so. Some (say) everything? is doubtful ;
and others that there is no doubt. Some say the
permanent (principle) is impermanent, and others, too,
that it exists, and (others) that it exists ποῖ ὃ. Some
(say it is) of one form or twofold, and others (that
it is) mixed*. Some Brahmaaas, too, who know the
Brahman and perceive the truth, believe it to be one ;
others distinct ; and others again (that it is) manifold’.
Some say both time and space (exist)*, and others that
that is not so. Some have matted hair and skins;
and some (are) clean-shaven and without covering.
Some people are for bathing ; some for the omission”
of bathing. Some are for taking food; others are
intent on fasting. Some people extol action, and

1 Le. the piety, Arguna Misra; the self, Nilakansha.

* Ie. such as piety, &c., Arguna Misra.

5.1 follow Arguna Misra, who says ‘ permanent’ means soul, ἄς.
The correct expression would seem to be ‘that which is called
permanent by others is impermanent.’

4 This is the view of those who hold the theory of Parixdma,
or development, says Arguna Misra.

* Τὸ be one’=knowledge to be all of one description, ‘ dis-
tinct’=knowledge having various entities for its distinct objects
(this is the view of the holders of the Vig#dnavada, says Arguna
Misra); manifold=that the selfs are numberless. The words here
are nearly identical with those at Gft4, p. 83, see note 4 there.

* I.e. help in action, Arguna Misra.

1. See Apastamba I, 1, 1, 2 (comment).

376 anucirA.

others tranquillity. Some extol final emancipation ;
some various kinds of enjoyments; some wish for
riches, and others indigence. Some (say) means?
should be resorted to; others that that is not so.
Some are devoted to harmlessness, and some given
up to destruction; some are for merit and glory:
and others say that is not so. Some are devoted
to goodness ; some are in the midst of doubts; some
are for pleasure, and some for pain’. Some people
(say) meditation *, other Brahmamas (say) sacrifice,
and others, gifts; but others extol penance, and other
persons sacred study; some knowledge, and renuncia-
tion‘; and those who ponder on the elements‘,
nature*, Some extol everything, and others nothing’.

1 Le. for the acquisition of anything desirable, Arguna Misra,
who adds, ‘ by those who wish for piety.’ Nilakant4a says means=
‘meditation and so forth;’ as to ‘that is not so’ he cites what be
calls a Sruti, which is however one of the K4rik4s of Gaudapdda
on the Mandukya; see p. 432.

3 This, too, is not quite clear, but Nflakan/ha says, ‘ meditation
should be practised for release from pain, and for acquisition of plea-
sure ;’ ‘and others say not so, it should be done without desire.’

* That is to say, they hold that meditation should be practised.

* Arguna Misra seems to take this to mean ‘renunciation of
knowledge,’ i.e. a blank, and says this was the view of the Madhya-
mikas,—I suppose the M&dhyamika Bauddhas.

* Le. the XArvakas, Arguna Misra.

* Svetasvatara, p. 276, and Sankara’s commentary there.

* Were there optimists and pessimists at the time of the Anu-
gité in India? This verse, however, does not occur in some MSS.
Nflakan/ha’s note on this passage may be of some interest. He says.
* Some hold that the self exists after the body is lost ; others, that is
the Lok4yatas or Krvakas, hold the contrary. Everything doubiful
is the view of the SyAdvadins; nothing doubtful that of the Tairthikas,
the great teachers (I presume, about their own respective doctrines).
Everything impermanent, Tarkikas; permanent, Mimfssakas; no-
thing exists, the Sdnyavadins; something exists, but only momentarily,

CHAPTER XXXIV, 17. 377

And, O best of the gods! piety being thus confused
and abounding in contradictions, we are deluded,
and come to no determination. People are acting,
(saying) this is good, this is good. And he who is
attached to a certain (form of) piety, always esteems
that. Here (therefore) our understanding breaks
down, and our mind is disttacted. We wish, O best
(of beings)! to be informed of what is good. Be
pleased now to proceed to state what is (so) myste-
rious, and what is the cause of the connexion be-
tween the Kshetragaéa and nature. Thus addressed
by those Brahmaaas, the venerable, holy,and talented
creator of worlds told them accurately (what they
asked).

Saugatas; knowledge is one, but the ego and non-ego are two
different principles, the Yogataras ; mixed, Udulomas; one, is the
view of the worshippers of the Brahman as possessed of qualities ;
distinct, other Mfm4msakas, who hold that the special actions are
the cause (of everything, is meant, I presume); manifold=the
atomists ; time and space=astrologers. Those who “ say that is
not so,” that is to say, that what we see has no real existence at
all, are the Vriddhas, ancient philosophers ; omission to bathe =the
condition of Naish/4ika BrahmaAdrins; bathing=householder’s
condition; “means should be resorted to, that is not so,” those
who are against all meditation, &c., according to the Sruti text,
which Nflakan/ka quotes; “merit and glory, that is not so,” some
say there is no merit as the Lokfyatas or Karvakas; “know-
ledge, renunciation,” the former is to be gained only by means of
the latter; “ponder on elements” zswho are intent on the inves-
tigation of the true nature of things; nature=abundance of
resources, by which alone knowledge is produced, not by mere
renunciation.’ It will be understood, that this commentary assumes
a different syntactical construction of the original in some places
from that adopted in our translation.

378 AnucitA.

CuHarPTeR XXXV.
Brahman said:

Well then, I will declare to you what you ask
of me, O best (of men)! Learn what a preceptor
told a pupil who went to him. Hearing it all,
deliberate on it properly. Non-destruction of all
creatures, that is deemed to be the greatest duty '.
This is the highest seat*, free from vexation and
holy in character. The ancients who perceived the
established (truth) call knowledge the highest happi-
ness. Therefore by pure knowledge one is released
from all sins. And those who are constantly engaged
in destruction, and who are infidels? in their conduct,
and who entertain avarice and delusion, go verily to
hell. Those who without sloth perform actions with
expectations, rejoice in this world, being born again
andagain. But those wise and talented men, who per-
form actions with faith, free from any connexion with
expectations, perceive correctly‘. Now I will proceed
to state how the association and dissociation of
Kshetragd#a and nature (take place). Learn that,
O best (of men)! The relation here is said to be
that between the object and subject®. The subject

1 See p. 291 supra, and note 3 there.

® So literally; the sense is—that which one is to aim at.

2 The original is nAstika, the contrary of that ‘Astikya,’ which at
Gttd, p. 126, we have rendered by ‘ belief (in a future world),’ follow-
ing Sridhara. Raménuga, whose commentary came to hand too late
for any other than a very occasional use in the translation of the
Gita, renders it by ‘ belief in the truth of the teaching of the Vedas.’

* Te. learn the truth.

* I use the terms subject and object here in the philosophical
sense explained by Sir W. Hamilton, viz. the thinking agent and the
object of thought respectively. And cf. also the passage referred to
in note 3 on p. 379 infra.

CHAPTER XXXV, 15. 379

is always the being, and nature is stated to be the
object. It has been explained in the above mode,
as (having the relation) of the gnat and the
udumbara?. Nature which is non-intelligent knows
nothing, though it is the object of enjoyment*. Who
enjoys and what is enjoyed’ is learnt from the SAstras.
Nature is said always to abound in the pairs of
opposites, and to be constituted of the qualities;
the Kshetrag#ia is free from the pairs of opposites,
devoid of parts, and in essence free from the
qualities. He abides in everything alike‘, and is
connected with (all) knowledge*; and he always
enjoys nature as a lotus-leaf (enjoys) water. Even
brought into contact with all qualities, a learned
man remains untainted*. There is no doubt that
the being is unattached just like the unsteady drop
of water placed upon a lotus-leaf*. It is established
that nature is the property® of the being. And the
relation of the two is like that of matter and the
maker*®. As one goes into (a) dark (place) taking
a light (with him), so those who wish for the supreme
go with the light of nature’*. While there is oil

* P. 374 supra. The relation is one of close connexion, coupled

with some identity of nature (because, says Nflakan/ha, an entirely
᾿ extraneous thing could not get into the inside of the fruit, and the
gnat’s body therefore must have come from the fruit itself), but
still the elements are distinct. * See p. 371 supra, note 4.

5 Cf. Maitrf, p. 108. * Cf. Gfta, pp. 105, 106.

* Knowledge of the Kshetragia forms part of all real knowledge.
Arguna Misra’s reading and interpretation are different. He says,
‘As he is seen coming to light everywhere alike, so,’ &c.

“ Cf. Gita, pp. 55-110. 7 Again the common simile.

* The original is dravya, rendered ‘matter’ in the next sentence.
Arguna Misra paraphrases it by ‘ upakarana,’ paraphernalia.

5 So the original, the sense is not clear. Butsee Svetdsvatara, p. 368.

19 Knowledge, which, says Nflakas/ka, is a manifestation of
nature. Arguna Misra says the knowledge of the truth which the

480 ανυοϊτά.

and wick', the light shines; but the flame is ex-
tinguished when the oil and wick are exhausted.
Thus nature is perceived?; the being is laid down
(as being) unperceived. Understand this, O Brah-
mazas! Well now, I will tell you something more.
One who has a bad understanding does not acquire
knowledge even with a thousand (admonitions).
And one who is possessed of knowledge enhances
(his) happiness even with a fourth share*. Thus
should one understand the accomplishment of piety
by (apt) means. For the talented man who knows
(these) means, attains supreme happiness‘. As a
man travelling along some way without provisions
for the journey, travels with great discomfort, and
may even be destroyed on the way, so should one
understand, that by action® the fruit is or is not
produced. For a man to see within (his) self*®
what is agreeable and what is disagreeable to him
is good. And as one who is devoid of a perception
of the truth rashly travels on foot by a long way
unseen before *, while (another) goes by the same

self acquires is by means of nature. Cf. Sankhya-k4rik4 56, and
comment.

* So Nilakan/ha. Arguna Misra does not take gua bere to
mean ‘ wick.’

* T.e., I presume, in its manifestations ; it is perceived for some
time and then vanishes. Cf. Sankhya-k4rik4 59-61; the Purusha is not
‘ perceived’ in this sense. 3 Viz. of admonition, Arguna Mista.

* Cf. Gftd, p. 70, where the same phrase occurs.

4 The fruit of this is uncertain; knowledge which is in one's
self is the thing to be worked for.

* Le. the mind, Nilakan/ha. The meaning is, he should not
care for external pleasure and pain. Cf. Git4, inter alia, p. go.

1 This seems to be so left imperfect in the original. The con-
struction seems to be this: the progress of the latter is as great as that
of one who drives in a chariot as compared with that of one who goes
on foot with much suffering. Cf. the construction on next page.

CHAPTER ΧΧχν, 28. 481

way in a carriage’ drawn by horses, and going
swiftly, such is the progress of the men of under-
standing. Having climbed up a mountain one
should not look at the surface of the earth*, One
sees a man travelling in a chariot, and void of intel-
ligence, afflicted by reason of the chariot. As far as
there is a carriage-path, he goes in the carriage;
where the carriage-path stops, a learned man goes
on abandoning the carriage. So travels the talented
man, who understands the procedure respecting
(knowledge of the) truth and devotion, and who
knows about the qualities, comprehending the grada-
tions ‘ one above the other. As one who without
a boat dives into the ocean with his arms only,
through delusion, undoubtedly wishes for destruction ;
while a wise man likewise knowing distinctions δ,
and having a boat with good oars, goes in the water
without fatigue, and soon crosses the reservoir, and
having crossed (it) goes to the other shore, throwing

1 Tie. the Sastras, says Nilakansha. Cf. Gftd, p. 117.

* When one has arrived at knowledge,—the highest seat, says
Nflakan/ha,—one need not perform the dictates of the Sastras,
which are only preliminary to the acquisition of knowledge. Cf.
Gh4, pp. 48, 73. Cf. as to this figure of the chariot and the next
one about the boat, Brihad4ranyaka, p. 695.

* I adopt Arguna’s rendering of the original here, viz. Yoga.
The meaning, on that rendering, is the same as it is in the Gftd.

4 According to Arguna Misra, action with desire, action without
desire, and lastly, knowledge. According to Nilakas/ha, action
laid down in the Sasiras, then Yoga, and then the condition of
Hamsa, Paramahamsa, &c.

8. Literally, one knowing divisions. I presume the meaning is
distinctions between various things as to which suits which, and so
forth. The boat, says Nflakan/Aa, is a preceptor, and even a pre-
ceptor is not to be sought for after a man has achieved Yoga;
hence the text proceeds to speak further on of casting aside the
boat. Wishes for destruction=is sure to meet destruction.

482 ανυοῖτΑ.

aside the boat, and devoid of (the thought that this or
that is) mine. This has been already explained by the
parallel of the carriage and pedestrian. One who
has come by delusion through affection, adheres to
that like a fisherman to his boat, being overcome
by (the thought that this or that is) mine. It is
not possible to move on land after embarking in
a boat. And likewise one cannot move in water
after entering a carriage. Thus there are various
actions in regard to different objects’. And as
action is performed in this world, so does it result
to them*®. That which sages by their understanding
meditate upon, which is void of any smell whatever,
void of taste, and void of colour, touch, or sound,
that is called the Pradhana*. Now that Pradh4na
is unperceived; a development of the unperceived
is the Mahat; and a development of the Pradhana
(when it is) become Mahat is egoism. From egoism
is produced the development, namely, the great
elements; and of the elements respectively, objects
of sense are verily stated to be the development‘.
The unperceived is of the nature of seed‘, and
also productive in its essence. And we have heard

Le. appertaining to the various orders of householders, ἃς.
Nilakan/ha. But I am not aware of any authority for this sense of
vishaya.

* T.e. those who perform them.

* Nilakan/ha says, ‘ Having stated above the means of knowledge,
he now states the proper object of knowledge.’

“ See p. 332 supra. The original for development is gusa,
literally quality.

δ The meaning of this passage seems to be identical with that
of Sankhya-karika 3. Productive (Prasavatmakam) is probably to
be explained as Prasavadharmi is at Sinkhya-karik4 11 (sce com-
mentary of Vataspati, pp. 59, 60), viz. always undergoing develop-
ment. The great elements are of course the tanmatras.

CHAPTER XXXV, 42. 383

that the great self is of the nature of seed and
a product. Egoism is of the nature of seed and a
product also again and again. And the five great
elements are verily of the nature of seed and
products. The objects of the five elements are
of the nature of seed’, but they do not yield pro-
ducts. Learn about their properties. Now space
has one quality, air is said to have two qualities ;
it is said that light has three qualities; and water,
too, is of four qualities; and earth, abounding with
movables and immovables, the divine source of all
entities, full of examples of agreeable and disagree-
able (things), should be understood to be of five
qualities*. Sound, touch, colour likewise, taste, and
smell as the fifth—these, O best of the twice-born !
should be understood to be the five qualities of
earth. Smell always belongs to the earth*; and
smell is stated to be (of) numerous descriptions.
I will state at length the numerous qualities of
smell‘. Smell is agreeable or disagreeable, sweet,
sour, and bitter likewise, diffusive and compact
also, soft, and rough, and clear also'—thus should

* This is not clear, unless ‘ product’ above means productive, and
seed means a product, it being a product of the ankura or sprout.
Nilakantha says, ‘seed=cause; product=effect. The unperceived
is an effect, and so the contrary doctrine of the Sankhya is here
shown to be wrong. The objects are causes, as their enjoyment
causes an impression.’ * See pp. 285, 286 supra.

* That is to say, smell is the special property of the earth only,
the other qualities are common to it with the other elements. The
word in the original is guxa or quality everywhere.

* See SAnti Parvan (Moksha Dharma), chap. 184, st. 27.

* Bitter, Nflakan/ha exemplifies by the smell of the chili, appa-
rently interpreting kafvi, as it may be interpreted, to mean sharp ;
diffusive = overcoming all other smells, like Asafoetida; compact=
made up of many smells. Nilakan/ha adds, that soft is like that of

384 ANuGITA.

smell, which belongs to the earth, be understood
to be of ten descriptions. Sound, touch, and colour
likewise, and taste, are stated to be the qualities
of water. I will now give (some) information about
taste. Taste is stated to be of numerous descrip-
tions. Sweet', sour, bitter, sharp, astringent, and
saltish likewise—thus are the forms of taste, which
is a development of water, said to be of six descrip-
tions. Sound, touch, and likewise colour; thus is
light said to have three qualities. The quality of
light is colour, and colour is stated to be of numerous
descriptions. White, black, red likewise, green,
yellow, and grey likewise, short, long, narrow ?,
broad, square, and circular—thus is the colour of
light said to be of twelve forms. It should be
understood* by aged Brahmazas, who speak the
truth, and are conversant with piety. Sound and
touch also should be understood ; air is said to have
(these) two qualities. And touch is the quality of air,
and touch is stated to be of numerous descriptions.
Rough, cold and hot likewise, tender and clear also,
hard, glutinous, smooth, slippery, hurtful, and soft‘
—thus the quality of air is properly said by Brdah-
mamas who have reached perfection, who are con-
versant with piety and perceive the truth, to be of
twelve descriptions. Now space has one quality.

liquid ghee, rough of the oil of mustard, and clear as of cooked rice.
The Santi Parvan passage omits ‘sour.’ Cf. Οἱ, p. 118.

3 Literally, lean and fat. These are rather unusual qual.ties to
attribute to colour. The Santi Parvan passage gives more.

* Sic. Does it mean ‘it is understood?’ Cf. Panini III, 3, 113.

4 Tender=like the touch of a son, &c.; clear=like that of an
excellent cloth, Nilakan/ha; glutinous=like that of oil; smooth=
like that of a gem; slippery=not really smooth, but appearing to
be such, like that of saliva (?), Arguna Misia. The enumeration of
these in the Santi Parvan loc. cit. is again different.

CHAPTER XXXVI, I. 385

and that is stated to be sound only. I will speak
at length of the numerous qualities of sound.
Shadga, Rishabha, together with G4andh4ra, Ma-
dhyama, and likewise Pa#éama, and beyond these
should be understood to be Nishada and Dhaivata
likewise!; agreeable and disagreeable sound also,
compact, and of (many) ingredients*. Thus sound,
which is produced in space, should be understood
to be of ten descriptions. Space is the highest
element*, egoism is above that; above egoism is
understanding, and above that understanding is the
self‘; above that is the unperceived, and above
the unperceived is the being. One who knows
which is superior and inferior among entities, and
who knows the proper procedure in all actions,
and who identifies himself with every being °, repairs
to the imperishable self.

CuarptreR XXXVI.

Brahman said:
Since the mind is ruler of these five elements, in
(the matter of) absorbing or bringing (them) forth °,

' This is the Hindu Gamut.

* These are not in the Santi Parvan; of many ingredients=
collection of sounds, Arguna Misra.

* Being all-pervading, Arguna Misra. Cf. its position at Taitti-
rtya, p. 67.

4 Cf. Kasha, pp. 114, 115. 149, and Sankarééarya’s commentary
there, for an explanation of the whole passage. And see Sankhya-
sfra, p. 16, as to what are here called self and understanding.

® Cf. Gita, p. 64, where the words are identical.

4 The elements are perceived or are not perceived by the senses
under the direction of the mind; absorbing =destroying ; bringing
forth= producing, Nilakanéha. See p. 268 supra, and Santi Parvan
(Moksha), chap. 240, st. 12.

(8) cc

486 ανυοῖτά.

the mind itself is the individual self. The minc
always presides over the great elements. The un-
derstanding proclaims its power ?, and it is called the
Kshetrag#a. The mind yokes the senses as a cha-
rioteer (yokes) good horses. The senses, the mind,
and the understanding are always joined to the
Kshetrag#ia*®. That individual self, mounting the
chariot to which big horses ὁ are yoked, and in which
the understanding is the drag®, drives about on ail
sides. The great chariot which is pervaded by the
Brahman 5, has the group of the senses yoked (to it),
has the mind for a charioteer, and the understanding
for a drag. That learned and talented person verily,
who always understands thus the chariot pervaded
by the Brahman, comes not by delusion in the midst
of all entities’. This forest of the Brahman® begins
with the unperceived,and ends with the gross ebjects*:

? The word is the same as at Maitrf, p. 41, the comment on
which should be seen.

* I.e. the mind’s power is to be perceived by itself, Nflakaséka.
The meaning seems to be that the understanding can only operate
on what the mind places before it.

5 The passage at Kasha, p. 111 seq., and Sankara’s commentary
there, throw light on this, though the figure is not drawn out in the
same way in both places. For a definition of Kshetraga&a, see
Santi Parvan (Moksha), chap. 187, st. 23.

4 Le. the senses.

* Le. that which holds the horses in check. Nflakassha seems
to render it by ‘whip,’ but that is not correct, I think.

* So Arguna Misra. Nilakamsha says, ‘The senses, &c., when
they turn towards the outer world make the self drive aboat.
as an individual self; when turned inwards they show him that he
is the Brahman.’ Nilakam/ha thus likens this to the Kasha passage.
Sce also p. 187 and notes there.

7 Or it may mean, among all men.

* See p. 164 supra, note 2; and p. 285, note 4.

* That is to say, it includes all Samsfra, all the elements recog-
pised by the Sénkhya philosophy, save the Being or Purusha.

CHAPTER XXXVI, 12. 387

and includes movables and immovables, receives
light from the radiance of the sun and moon, is
adorned with planets and nakshatras, and is decked
on all sides with nets of rivers and mountains, and
always beautified likewise by various (descriptions
of) waters; it is (the means of) subsistence for all
entities’, and it is the goal of all living crea-
tures. In this the Kshetragéa always moves about.
Whatever entities (there are) in this world, movable
or immovable, they are the very first? to be dis-
solved; and next the developments produced from the
elements’; and (after) these developments, all the ele-
ments. Such is the upward gradation‘ among entities.
Gods, men, Gandharvas, Pisikas, Asuras, RAkshasas,
all have been created by nature δ, not by actions, nor
by a cause. These Brahmaaas , the creators of the
world, are born here again and again. And what-

Cf. p. 371 supra.

* Another reading means ‘they are dissolved in the waters.’ As
to the order, cf. Vedanta Paribh4sh4, p. 48, and p. 335 supra.

* I take these to mean the gross elements of which things mov-
able and immovable may be said to be made, if one may use
a non-idealist phrase in the Sankhya philosophy. Then the ele-
ments next spoken of are the subtle ones or tanmftras. Cf. the
references in note 2. As to developments, see p. 382, note 4.

* Viz. gross object, gross element, subtle element.

5 The original is svabhiva, which Arguna Misra renders by
Prakriti. ‘Actions’ both Nflakan/ha and Arguna Misra take to
mean sacrifices, &c., and ‘cause’ the former interprets by Brahman ;
the latter by tanm4tras or subtle elements, and adds, ‘the sense is—
not by sacrifice or tanmatras only.’ Nflakantha says, ‘The gods,
&c., are produced by nature, as the gods, &c., seen in a dream.’
The meaning seems to be that there are energies in nature which
evolve these forms of being. Cf. also Gité, p. 65.

* I presume this means that the patriarchs (Martti and others,
says Nflakas/ha) are also born again and again—that is to say, in
different kalpas, I suppose—by nature only.

cc2

388 anuGitA,

ever is produced from them! is dissolved in due
time in those very five great elements, like billows
in the ocean. The great elements are in every way
(beyond) the elements that make up the world *.
And he who is released, even from those five ele
ments, goes to the highest goal. The Lord Praga-
pati created all this by the mind* only. And in the
same manner‘ the sages attained the godhead § by
means of penance*. And in like manner, those who
have achieved perfection, who have acquired concen-
tration by a course of penance, and who likewise feed
on fruits and roots, perceive the triple world’ here
by penance. Medicines, and herbs, and the various
sciences are all acquired® by means of penance
alone. For all acquisition® has penance for its
root. Whatever is difficult to obtain", difficult to

I think this must mean the elements, though it might at first
sight be referred to the Brahmanas.

* I.e. the gross elements, I take it; the others are the tanmitras.

> I.e. the meditation which constitutes true knowledge, Arguna
Misra. But see Git4, p. 87, note 1, and Saakhya-sftra.

* I.e. by the mind, as to which cf. Taittirtya, p. 89; Kasha, p. 164.
Arguna Misra says, ‘This apparent deviation from the ordinary
modes of cause and effect is not altogether without parallel, so be
adds this to show that.’

® Literally, ‘the gods,’ but the meaning seems to be that given
in the text, as Arguna Misra says.

4“ This is only the concentration of mind and senses on one
object, Nilakan/ha. See p. 166, note 1 supra.

Τ See p. 174 supra.

* Literally, ‘are accomplished,’ which seems to mean that they
are acquired so as to be practically at one’s command whea
required,

* The original word is derived from the same root as the subject
of the last note.

© Difficult to obtain=the seat of Indra, &c.; to learn= Vedas,
&c.; to vanquish= fire, &c.; to pass through=a great deluge, ἃς,

CHAPTER XXXVI, 23. 389

learn, difficult to vanquish, and difficult to pass
through ; all that can be accomplished by penance, for
penance is difficult to overcome. One who drinks
spirituous liquors, one who kills a Brahmasa, one
who steals, one who destroys an embryo, one who
violates the bed of his preceptor’, is released from
that sin only by penance well performed. (Those)
men, Pitsts, gods, (sacrificial) animals 3, beasts and
birds, and all other creatures movable or im-
movable, (who are) constantly devoted to penance,
always reach perfection by penance. And in like
manner the noble(-minded) gods went to heaven ",
Those who without sloth perform actions with ex-
pectations, and being full of egoism, they go near
Pragapati‘. Those high-souled ones who are devoid
of (the thought that this or that is) mine, and devoid
of egoism, by means of a pure concentration (of
mind) on contemplation, obtain the great and highest
world. Those who best understand the self, attain-
ing concentration (of mind) on contemplation δ, and
having their minds always tranquil, enter into the
unperceived accumulation of happiness*. Those
Nilakan/ha. Arguna Misra seems to interpret the last word, where
his reading ‘is doubtful, to mean ‘difficult to do.’

1 Cf. KhAndogya, p. 361. Except the destruction of the embryo
(see Taitt. Aran. Ρ. 870, but at Brshad4ranyaka, p. 795, Kaushftaki,
p. 77, and Apastamba 1, 6, 19, τό, the commentators render Bhrowa
by ‘learned Brahmana’), the rest are the great sins. But note that
stealing gold, not theft generally, is mentioned as a great sin.

3 Or, perhaps, cattle. The original is pasu.

8. See p. 160 supra, and cf. p. 178.

“ Le. Kasyapa, as gods, &c. This seems to be Arguna Misra’s
interpretation. This condition is inferior to that described in the
following sentence.

® See p. 162, note 1.

* Nflakaw/ha’s rendering is ‘ that by which (worldly) happiness is

390 anuciTA.

who are free from (all thought that this or that is)
mine, and who are free from egoism, attaining con-
centration (of mind) on contemplation’, enter the
highest world of the great, which is the unperceived.
Born from that same unperceived " (principle), again
acquiring knowledge, and getting rid of the (quali-
ties of) passion and darkness, and resorting to the
pure (quality of) goodness, a man gets rid of all sins,
and abandons everything as fruitless. He should
be understood to be the Kshetrag#a. He who
understands him understands the Vedas*. With-
drawing from the mind the objects‘ of mental opera-
tions, a sage should sit down self-restrained. (He)
necessarily. (becomes) that on which his mind® (is
fixed). This is the eternal mystery. That which
begins with the unperceived and ends with the gross
objects 5 is stated to be of the nature of ignorance *.
But (you should) learn that whose nature is devoid

heightened.” He compares Brthadfranyaka, p. 816. See also
Taittirfya, p. 112.

1 See Git4, p. 128, note 1, where dhyana and yoga are taken
separately. Here the compound is in the singular. Nflakas/ha’s
reading is different.

* The sense here is not quite clear. It seems, however, to be
this. The acquisitions mentioned in the preceding sentence take
the acquirers to some temporary world from which they afterwards
return; but when they get rid of the qualities, they get final eman-
cipation. As to the unperceived, cf. inter alia Gita, p. 112, note 2.

Ὁ Cf. Gfté, p. 111, and note 2 there. That seems to approach
the question from the opposite point of view.

4 So Arguna Misra. At Gftd XVI, 16, Aitta means the opera-
tion itself. That also will do here.

* Cf. Gita, p. 78; Maitri, p. 178; Prasna, p. 194; and the quota-
tions at Sankhya-sfra, p. 3.

* This phrase has occurred before ; it means all the developments
which make up worldly life. See Sankhya-sfra, p. δ.

* Sce p. 371 supra.

CHAPTER XXXVI, 34. 391
of qualities. Two syllables! are death; ‘hike syllables
the eternal Brahman. Mine is death, and not mine
is the eternal*. Some men of dull understandings
extol action. But as to the high-souled ancients
they do not extol action*. By action a creature is
born with a body and made up of the sixteen‘.
Knowledge brings forth® the being, and that is
acceptable and constitutes immortality. Therefore
those who are far-sighted have no attachment to
actions. This being is stated to be full of know-
ledge, not full of action*. The self-restrained man
who thus understands the immortal, changeless,
incomprehensible, and ever indestructible and
unattached (principle), he dies not’. He who thus
understands the self to which there is nothing prior,
which is uncreated, changeless, unmoving δ, which
is incomprehensible (even) to those who feed on
nectar, he certainly becomes immortal’ and not to
be restrained*, in consequence of these means".

* See Santi Parvan (Rfgadharma) XIII, 4. Cf. Maitrt, p. 180.
This means the two and three syllables of ‘mama’ and ‘na mama,’
mine and not mine. Cf. Brihadarasyaka, p. 970, and Khandogya,
p. 118, and p. 548, for a similar conceit.

* Final emancipation follows on abandoning the idea of ‘mine ;’
bondage on harbouring it. 3 See Mundaka, p. 279.

4 The eleven organs and the five great elements which go to form
the body. See Sankhya-k4rik4 3, and comment thereon; Santi Par-
van, chap. 210, st. 32 seq.; chap. 242, st. 7 seq.; Prasna, p. 230.

® Le. shows. 4 Cf. Gita, p.118; Santi Parvan, ch. 242, st. 15.

* See p. 367 supra, note 6; and cf. Kasha, pp. 155, 156.

* Ive. which remains unconcerned, cf. fsa, p. το. Apfrvam (to
which there is nothing prior), Arguna Misra renders by ‘not familiarly
known,’ and Nilakansha by ‘not understood by any other means of
knowledge.’ See also Brihad&ramyaka, p. 5602, and Sankara on that.

9 This is not very clear, but 1 suppose the meaning to be the
same as that of ‘unconquerable’ at p. 161, and see p. 231.

"9 1.6. the means mentioned further on, says Nflakawsha.

292 ANuGITA.

Expelling all impressions', and restraining the self
in the self*, he understands that holy Brahman.
than which nothing greater exists. And when the
understanding is clear, he attains tranquillity? And
the nature of tranquillity is as when one sees a
dream‘. This® is the goal of those emancipated
ones who are intent on knowledge. And they see
all the movements which are produced by develop-
ment. This is the goal of those who are indifferent
(to the world). This is the eternal piety. This is
what is acquired by men of knowledge. This is the
uncensured (mode of) conduct. This goal can be
reached by one who is alike to all beings’, who is
without attachment, who is without expectations,

1 Impressions from external causes. Cf. inter alia Sankhya-sétra
III, 83; see, too, pp, 247-358 supra and notes there.

* Te. restraining the mind in the lotus-like heart, Nilakan/ha.
Cf. as to this, pp. 248, 372 inter alia.

5. Cf. Gita, p. g1. See also Maitri-upanishad, p. 176, and Muszdaka.
Pp: 314.

* Arguna Misra says, ‘ The nature of tranquillity is this, that in
that state you perceive everything to be unreal like what is seen in
a dream.’ Nflakansha says, ‘The nature of tranquillity is this, thar
in that state the self abides without attachment to the body, and any
external objects, but working within itself as in a dream.’ But see
on this Kasha, p. 147.

5 Viz. tranquillity, Nilakassha.

* I.e, says Nilakantha, they see all worldly objects past and
future. Arguna Misra, ‘They see the actions performed for some
wealth and so forth. I am not satisfied with either meaning.
Arguna Misra’s is besides based on a reading different from that
adopted in the text, namely, ParimAnagaA, instead of Pariximagié.
I think ‘ parizama’ is the development which, according to the
Sankhya philosophy, produces the universe, and the movements
are the actions which that development—namely, here the activity
of egoism and its products—occasions. Cf. as to some extent
supporting this, Sankhya-s4ra, p. 16.

7 See inter alia Gia, pp. 68-70.

Ν

CHAPTER XXXVI, 46. 393

and who looks alike on everything’. I have now
declared everything to you, O best of Brahmasa
sages! Act thus forthwith; then you will acquire

perfection.
The preceptor said:

Thus instructed by the preceptor Brahman, those
high-souled sages acted accordingly, and then at-
tained to the worlds*. Do you, too, O noble person,
of pure self! duly act according to the words of
Brahman which I have stated. Then will you
attain perfection.

Vasudeva said:

That pupil thus instructed in the highest piety
by the preceptor, did everything (accordingly), O
son of Kuntt! and then attained final emancipation.
And the pupil, having done all he should have done,
attained to that seat, O supporter of the family of
the Kauravas! going to which one grieves not ὃ.

Arguna said:
Who, indeed, was that Brahmana, O Krishna!
and who the pupil, O Ganardana! If this verily
is fit to be heard by me, O Lord! then tell it me.

VAsudeva said:
14 am the preceptor, O you of mighty arms! and

' See inter alia Gita, pp. 68-70.

* Le, 1 presume, Bhfir and the rest. But see also AAandogya,
pp. 272, 541, 620, and Brshadaranyaka, pp. 302, 608.

* See p. 285 supra, and cf. inter alia KAandogya, p. 550.

* Le. I, the Kshetrag#a, am the preceptor, and the mind is that
which has to be taught. This shows that one’s instructor must be
oneself, Nilakan/ha. Arguna Misra says, ‘I am the preceptor, the
mind is the pupil. The meaning of this is that anybody who has
not acquired knowledge is treated here as a pupil; there is no other
special pupil intended.’ Cf. also p. 310 supra.

394 ANUGITA.

know the mind to be my pupil. And, O Dhanaggaya!
I have related this mystery to you out of love for
you. If you have love for me, O supporter of the
family of the Kauravas! then having heard this
(instruction) relating to the self, always duly act'
(according to it), Then when this piety is duly
practised, you will attain the absolute final eman-
cipation, getting rid of all sins. It was this same
thing I stated to you before* when the time for
battle had come, O you of mighty arms! There-
fore fix your mind on this. And now’, O chief of
the descendants of Bharata! it is long since 1 saw
the lord my father. I wish to see him, with your
consent, O Phalguna‘!

Vaisampayana said:

When Krishna spoke these words, Dhanaggaya
replied (saying), ‘O Krvzshaa! let us verily go to-day
to the city of Gagasa’. Be pleased, O you who
understand piety! to see there king Yudhish¢Aira,
who is of a devout heart, and after taking leave of
him to go to your own city.’

' Nilakawéha interprets the words without supplying anything,
thus ‘be devoted to yama niyama,’ ἄς. Yama ἄς. are the eight
requisites for Yoga or concentration of mind as taught by Pataagali.

3 That is to say, in the Gita.

> Here he takes up the thread of the story. In the first chapier
it was hinted that Krishna was anxious to go to Dvaraka.

“ This is a name of Arguna.

* I.e. Hastinépur, the capital of the Pandavas. They were, when
the dialogue was held, at Indraprastha. See p. 229 supra.

INDEX
OF PRINCIPAL MATTERS.

In this Index, Roman and Italic letters, long and short vowels
have been classed together.

A, the letter, page go.

Abandonment, 49, 67, 71, 101, 110,
121, 322, 323,154, 168,177, 182,
246, 280, 283, 326, 369, 370, 371,
373, 390. See Renunciation.

Abhimanyu, 37, 39.

Abhiras, 295.

Abiding in everything. See Within.

Abiding together. See Unity.

Abode of Brahman. See Identifica-
tion, Seat, and Unity.

Abortive, nothing in Yoga, 47, 72.
See Action, Life, Resolution,
and Vain.

Abridging, 357.

Absolute, 248, 310, 367, 394.

Absolution. See Release.

Absorbent, 84, 104, 106,112, 191,258,
268, 279, 286, 318, See Assimi-
lation, Dissolution, Life-winds.

Absorption, 331, 341, 342, 351, 366,
385. See Assimilation.

Abstinence, 50.

Abstraction, 10, 68, 69, 70, 75, 77,
78, 79, 86, 100, 114, 125, 128,
See Concentration.

Abuse, 166, 323.

Acceptable, 391.

pponlarengye 334, 335, ἐδ, 364.

Accessible, Supreme 71, 79.

Approaching an ” Attain-

ment.

Accomplishment of all duty, 54, 114,

ne 193, 337) 344, 380, 388, 389,
93.

airy νταμόνμαι 355, 364, 368.

— of honey, 188.

— of sin and merit. See Happiness,
Merit, and Sin.

Acid, 118,

Acquisition, 48, 49, 55, 59) 70, 74
84,315, 323, 327, 332, a 373,
376, 388, 392. See Bod

— highest, ἜΣ,
— new, $4.
— of anything desired. See Desire.

Act, auspicious, See Auspicions.

— thought and word. See Body,
Mind, and Speech.

Action, 48, 49, 52, 53, 54) 55, 56, 59,
60, 62, 63, 65, 67, 77, 81, 83, 95,
98, 99, 102, 103, 106, 108, 109,
110, 135, 305, 127, 118, 333,122,
123, 124,125, 127, 128,152, 153,
156, 179, 180, 182, 184,185,188,
191, 193, 232, 233,238, 240,241,
243, 244,256, 261, 278, 279, 280,
283, 286, 289, 293, 297, 302, 306,
307; 309, 313, 314, 315, 316, 319,
320, 321, 326, 338, 339, 348, 349,
355, 357, 358, 365, 368, 369, 370,
374, 375» 3771 380, 381, 382, 385,
387, 389, 391, 393.

— abandonment of. See Abandon-
ment and Inaction.

— bond of, 47, 53, 59, 60, 61, 62, 63,
64, 65, 8a, 85, 107, 108, 115,
123, 125, 307. See Taint.

— burning of, See Burning.

-- copscity for, re 104, 241.

— causes of, 65, 123, 278.

— dedication of, to Brahman, 55,61,
64, 83, 85, 100, 10, 128, 168.
See Renunciation.

— defect in, cured, 131.

— destruction of, 241, 242. See De-
struction.

— different from soul. See Soul.

— evil, 121, 127, 235, 238, 240, 242,
257, 302, 320.

ΞΞ n of, 236, 237, 240, 241,
242.

— ferocious. See Ferocious.

— freedom from. See Freedom.

— fruit of. See Fruit.

— instrument of. See Instrument.

— man of, 73, 255, 256.

— marks of, 239, 321.

— meritorious, 72, 76, 109, 130, 233,
238, 240, 242, 257, 314) 320, 321.

— motive to, 48, 49. Duty and
Fruit.

396

Action, ordinary and special, 102,

-- organs of, pies Ser δὼ and
Senses.

— performance of, 108, 378.

— prescribed, 53, 54, 67, 115, 117,
118,120, 123, 124,125, 126, 305,
309, 353, 381. See Duty.

— prohibited, 60, 117, 119, 120, 125,
309.

— prompting to, 123.

— pursuit of, 59, 60, 63.

— release from. See Freedom.

— ripening of, 241.

— success of, 59.

— to propitiate Supreme. See Pro-
pitiation.

— unnecessary, $4.

— vain, 82. And see Destruction,
Success.

— world of, 239.

Active mind, 70.

-- principle.” See Soul, not active.

Activity, 65, 88, 104, 108, 110, 114,
160,185, 319, 3325 334, 3515358,
374. See Soul, not active.

Acute, 163, 164.

Adhibhfta, 77, 78.

Adhidaiva, 77, 78.

Adhiyagaia, 77, 78.

Adhvaryu. See Priest.

Adhyatma, 77, go, 316, 338, 342.

Soul, science of.

Adityas, 88, 92, 94, 219.

Admonition. ὅδε Advice.

Advice, 174, 380.

Adviser, 105.

on. See Kalpa.

Afar, 104, 369.

Affection, 50, 51, 56, 59, 68, 103,
124,127, 166, 178, 193,194, 245,
250, 322, 324, 342, 382. See
also Aversion, Favourite.

Affliction, 101, 107, 122,284, 322, 323,
381. See Trouble.

Affluence, 304.

Affright. See Fear.

Age, 59, 79, 80, 330, 353. See Kalpa.

— old, 44,77, 103, 109, 140,1§1, 179,
187, 194,233) 247, 249, 250, 289,
349, 356, 371, 384.

Agent, 55,65, 123,124,278. See Soul,

Agitation, 42, 50, 56, 66, 68, 108, r10,
344, 366, 369.

— of world, 101. And see Per-
turbation, Vexation.

Agni, 219, 220, 345.

BHAGAVADGITA, SANATSUGATIYA, ANUGITA.

Agnihotra, 129, 191, 321.

Agnishtoma, 158. :

Agreeable, 50, 66, 85, 101, 103, 110,
118, 119, 128, 151,177,183, rey,
246,278, 312, 360, 362, 370, 377,

Agdcsace | 385.
ic 137.
abhaga, 276.

Ahavantya, 262.

Ailment, 233, 237, 245, 311, 343-
356. Disease.

Aims of life, 100, 117, 125, 156, 177,

_ 314, 331, 378.

Air, 73, 82, 179, 260, 289, 305, 316.
339, 343, 361, 368.

Air&vata, 89.

Aitareya-Granyaka, 87, 90, 103, 123,
180, 239, 249, 250, 359 33%
rahmana, 19, 231, 265, 276, 277,
280.

— upanishad, 120, 123, 153,179, 187,
189, 191.

Akhyiinas, 145, 170.

Alarka, 296, 297, 298, 299.

Alarm at sight of universal form, 94,
96, 98.

Alexander the Great, 223.

Alike to all, 65, 68, 70, 71, 85, 101,
106, 110, 128, 292, 356, 379,

392, 393. ility.
All-comprehending. Universal
form.
cc peta See Pervading prin-
ciple,

All, supreme, 97.

Alms, 43, 216, 360, 361, 362, 363.

Alone. See Solitary.

Altar, 262.

Amazement, 93, 94, 130, 300. See

rm.

Ambarisha, 301, 303.

Ambiguous, See Equivocal.

Amusement, 97,251. See Recreation.

Analyser, 173.

Analysis, 174.

Anandagiri, 18, 49, 87, 113) 159 126,
251, 266.

Ananta, 89.

Anantagita, 28.

Anantavigaya, 38.

Ancestors, 41. See Manes.

Ancient being. See Primeval.

Ancients, 59, 78, 86, 87, 260, 349,
369, 378, 391. See Elders.

Ancient times, those who know about,
1o1. See Old times.

INDEX OF PRINCIPAL MATTERS.

397

Anger. See Wrath.
girasa, 314.

Animals. See Beasts and Offerings.
Animate, 74, 244, 356.
Animating new body, 45, 112.
Animosity, 60, 99, 167, 182, 183, 281,

321. Hatred.
Anointment, 93.
Antelope, 155, 295.
Antipathy, 168. See Animosity.
Antiquary, Indian, 27, 28, 139, 222.
Anugit’, 158, 161, 162, 166, 256,
— age of, 206 seq.
— authorship of, 204 seq.
— comparison of, with Apastamba,

21:5 seq.; with Gita, 207 seq.
— divisions of, 198, 200, 201, 204.
— extent of, 198 seq., 204.
— geography of, 222.
— gods mentioned in, 219, 220.
— interpolations, 205.
— language of, 226.
_ pepe Br pene in, 222.
— num of chapters, 201.
— Parvan of Bharata, 197, 199, 200,

310.

— recapitulation of Gita, 197.

— scheme of, 197 seq., 206.

— state of society disclosed in, 207,
208.

— style of. See language of.

— substance of sections of, 201.

— tribes in, 222.

— upanishad, 200,

— verse of, 226.

Anus, 258, 261.

Anushrubh, 142.

Anxiety, 48, 302, 366, 367.

Apana, 258, 338. See Life-winds.

Apastamba, 14, 20, 21, 22 s€q., 24,
29, 30, 32, 69, 101, 103, 118, 120,
147,176,177, 208, 210,311, 21,
216,217, 218, 225, 236, 243,375,
291, 302, 332, 353, 358,359, 360,
361, 362, 365, 367, 370, 375, 389.

Ape, 39.

ce. See Entity and Real.
Application. See Assiduous.
Appointment, 365.
Apportionment, 59.
Apprehension, 82, 257, 283, 314.
Approaching Brahman, 59, 75.

Accessible.

-- ‘or, See Preceptor.
Appropriating, 60, 243, 365.
Appurtenances, 357. See Belongings.

Apsarases, 178, 347.

Aquatic beings, 89.

Arani, 284, 308.

17.

Argument, 90, 103, 124, 276, 121.

Arguna, 3, 4 6, 9, 12, 17, 28, 34, 35,
37, 38, 40, 42, 47, 48, 52, 53, 54,
56, 58, 59, 62, 63, 69, 71, 72, 73,
75,75, 77,79, 81, 82, 84, 87, 88,
89, 90, 91, 92, 93, 96, 98, 99, 109,
517,121, 122, 125,128, 130,131,
135,197, 198, 205, 229, 230, 293
294, 380, 393, 394. See Bha-
rata, Favourite, Forgetfulness,
Kuntf, and Praha.

— Misra, 199, 200, 201, 204, 227, 2332,
236, 237, 238, 239,240,241, 242,
243,244, 245, 246,247, 248, 249,
250, 252, 253, 254, 255, 256, 257,
258, 259, 260, 262, 263, 264, 265,
266, 269, 270, 271, 372,273,276,
277, 278, 280,281,282, 284, 286,
287, 288, 289, 290, 292, 293, 300,
3OT, 302, 303, 304, 305, 306, 308,
309, 310, 312,313, 314,315, 316,
318, 319, 320, 323, 324, 325, 326,
337, 328, 329, 330, 331, 332,333,
334s 335, 339) 340,341, 342,343,
344s 345) 346, 347, 348, 349, 350,
352, 353, 354, 355, 356,357, 360,
361, 362, 363, 364, 365, 366, 367,
368, 369, 370, 371, 372,373,374,
375, 375, 379, 380, 381, 384, 385,
386, 387, 388, 389, 390, 391, 392,
393-

Arka, 219, 346.

Arms, 93) 94, 381.

— mighty, 39, 45, 51, 55, 58, 63, 64,
71,72, 74, 86, 94, 107, 121, 123,
229, 252, 393, 394.

— thousand, 94, 98, 293, 294.

— unnumbered, 94.

Army, 38, 294.

Array. Sce Battle-array.
Arrogance, 116, 128. See Boastful,
Egotism, Pride, and Vanity.
Arrows, 42, 294, 296, 297, 298, 299,

300, 301.

Arteries, 257.

Articulation. See Speech.

Artisans, 208, 365.

Aryaman, 89.

Tyas, 222, 223.

Aryavidyasudhikara, 27, 33, 224.

Asad, 120, 121.

Asafoetida, 383.

398

Ascent, 321, 385.

Ascertainment of truth, 64.

Ascetics, 61, 63, 66, 78, 123, 159, 2123,
217, 232, 246, 289, 290,292, 293,
312, 316, 354, 358, 363.

Ashes, 62, 276.

Asita, 87.

Asking alms, 362.

Asoka, 223.

Aspirations. See Expectations.

Tamas, 30, 216, 307, 315.

Orders,

Ass, 20,

Assault, 41.

Assemblages of men. See Society.

Assiduous, 50, 63, 72, 73, 83, 101,
112,115, 125, 161, 253, 255, 360,
361. See Industry.

Assimilation with Brahman, 52, 59,
66, 69, 70, 85, 99, 100, 104, 106,
107, 109, 110, 128, 156, 176, 178,
253, 308, 313, 316, 342, 370.

Association, 233, 355, 359, 370 374,
378. See Company, Dissocia-
tion, and Society.

— with preceptor, 177, 178.

— with senses, 288.

Astringent, 363, 384.

Astrologers, 377.

Asura, 83. See Demons.

Asvalayana, 61, 68, 119, 236, 358.

Asvamedha, 156,

— Parvan, 197.

— Parvan, sections of, 198 seq.

Asvattha, 89, 111, 189, 247.

Asvatthaman, 38.

Asvins, 92, 94.

Asylum, 84, 129, 361, 363. See Re-
sort.

Atharva-veda, 18, 19, 180,

Atheism, 115.

Atmosphere. See Air.

Atom, 78, 194.

Atomists, 377.

Atri, 314.

Attachment, 48, 50, 453, 53, 54) 55,
59, 60, 61, 64, 65, 66, 67, 82,
99, 101, 103, 104, 107, 109, 111}
116, 158, 122,134,125, 127,154,
161,166, 181, 183, 232, 236, 241,
242, 246, 250, 289, 322, 324, 328,
341, 357, 362, 364, 365, 367, 368,

373, 377) 379, 391, 392.
Attack of vice, 167.

Attainment to Brahman, 52, 54, 59,
60, 61, 6a, 64,71, 75, 76, 78, 79,

See

BHAGAVADGITA, SANATSUGATIYA, ANUGITA.

80, 81, 82, 84, 85, 86, 87, 99, 00,
104, 106, 116, 127, 129, 162,164,
167, 173, 374, 175, 185, 189,191,
230, 257, 287, 339, 348, 367, 369,
370, 372, 373, 385, 392.
Brahman.

Attendance, 324. See Preceptor.

Attention, 231. See Assiduous.

Attraction, 327.

Attractive, 189.

Attrition, 308.

Auspicious act, 120, 324.

Austerity. See Penance.

Author. See Creator.

Authority, 54, 117, 243.

Automaton. See Free-will and Ma-
chine.

Autumn, 159.

Avarice, 41, 43, 108, 109, 114, 117,
155, 166, 181, 284, 302, 303, 320,

32, 335, 344, 357, 361, 378.
ee Covetous.

Aversion, 50, 51, 56, 62, 63, 68, 76,
1ΟΙ, 103, 310, 122, 123, 124,
128, 322, 363. Affection

Avimukta, 257.

Awake. See Day and Night.

Axe, 294.

Back, 367.

Backbiting, 114, 168, 183, 323, 326,
364.

Badarayawa, 30, 33.

Bahu. See Bhfiman,

Bali-offering, 216.

Balls of food for ancestors, 41.

Bamboo, 346, 359.

Bana Bhatta, 13, 27.

Banks of rivers, 344.

Bark, 361.

Barley-seed, 353.

Basis. See Real.

Bathing, 48, 64,122, 361,364, 375,377.

Battle, Arguna directed to engage in,
445 47, 55, 78, 96, 127, 128.

— array, 4, 37.

— field, 3, 4, 5, 37, 38, 42, 294, 296,
323, 394.

-- righteous, 46.

— running away from, 127.

Baudhiyana, 32.

Beams. See Rays.

Beasts, 89, 90, 10, 109, 116, 167, 284,
289, 290, 321, 345, 353, 356
359.

Beauty, 177, 178, 338, 256, 260, 261,

INDEX OF PRINCIPAL MATTERS,

264, 267, 268, 270,272, 275, 286,
oh 323, 347-

Bed, 389.
Bees, 155, 188, 309.
Beggar. See Ascetic and Asking.

Beginning and end and middle, 44,
46, 66, 88, 90, 93, 94, 111) 307,

335» 351) 352.
— void of, 44, 86, 94, 103, 104, 106,

157, ae
viour. See Conduct.
See Spirits.
See Primal.

Being.

— Ancient, 96, 97.

— Best, 77, 87, 92, 113, 114, 377-

— Divine, 78, 87, 186, 187, 188, 189,
190, 191, 192.

— Eternal, 87, 94.

— Primal, t11.

— Supreme, 54, 57, 78, 81, 83, 85,
311, 123, 157, 188, 281, 284.
See Brahman an

Beings, beginning of. See ‘Source.

— created. See Creatures.

— embodied. See Embodied souls.

- fend of. See Friend.

— higher, 111.

— living. See Creatures.

— lord of. See Lord.

— seed of. See Seed.

— tempers of. See Tempers.

— two, 113.

— two classes of, 93, 115.

— within all, 113, 194. See Within.

Belief. See Convictions and Faith.

Belongings, 60, 68, 128, 160, 170,
247, 324, 365, 369, 373.

Appurtenances.
Beloved See Favourite, Husband.
Belt. See Girdle.

Beneficial speech, 119.
Benefit, 76, 178, 182, 184, 185, 189,
309, 324, 325, 360.
olence, universal, 66, 94, 99,
100, 101, 114) 322.
Beyond. See Highest.
Bhagavadgita, 135, 137, 138, 142,
143, 144, 145, 146, 147, 148, 150,
351, 152, 153,154, 155, 158, 159,
160, 164, 165, 167, 368, 370,171,
172, 373,175, 176, 177, 179,180,
384, 185, 186, 188, 189, 193, 194,
397, 203, 207, 208, 310, 215, 318,
222, 226,230, 231, 232, 233, 234,
235, 236, 239, 240, 242, 343,244,
245, 246, 247, 248, 249, 250, 251,
253,254, 255, 256, 257, 258, 260,

399

261, 262, 266, 270, 277, 278, 279,
281, 282, 283, 284, 285, 288, 289,
291, 292, 295, 305, 306, 307, 310,
313, 315, 317, 318, 319, 320, 321,
323, 324, 325, 326, 327, 328, 329,
330, 331, 332, 334) 335, 338, 342,
343) 344, 345, 346, 349, 352, 352,
353» 355, 358, 359, 360, 362, 363,
364, 365, 366, 367, 368, 369, 370,
371, 372, 373, 375, 378, 380, 388,
384, 385, 387, 388, 390, 391, 392,

393, 394.

Bhagavadgita, appropriateness of, 4,
6, 135.

— author of, 6, 28.

— Brahmanization of, 4, 6, 21, 22.

— character of, 4, 7, 8, 10 13, 17,325.

— connexion of, with 'Bhirata. See
appropriateness, supra.

— date of, 17, 19, and Introduction,
passim.

— dissemination of, 129, 130.

— frame of, 2, 3.

— genuineness of, 2, 4, 5, 6.

— inconsistencies of, 11.

— language. See style, infra.

— names of, 2, 28.

-- non-systematic. See character,

Pareai δὲ he Mah&bhirata,
— Parvan of the 2.
— Phalasruti Ὁ: 43.

See character,

— Philosophy of.
supra.

— position in Sanskrit literature, 17,
34, 138.

— relation to Buddhism, 24, 34.

— relation to Vedas, 16, 17.
character, supra.

— relation to Yoga-sOtras, 8.

— responsible for want of history, 1.

— scheme of, 2, 3.

— stanzas, common with other
works, 18, 27.

— stanzas of, number of, 35.

— study of. See dissemination,
supra.

— style and language of, 4, 11, 13,
14,15.

— teaching of, 16.

-- terminology of, 11.

— text of, 34.

—u 8, 200,

— verse of, 15. See History.

Bhagavan, meaning of, 157.

Bhandarkar, Professor | R.G., 28, 107,
137, 199, 237.

400

Bharadvaga, 314.

Bharata, 39, 43, 44, 46, 55, 57, 59,
63, 74, 75, 75, 79, 80, 92, 102,
104, 106, 107, 108, 111, 114)
115, 117, 119, 122, 126, 129,
149, 150, 170, 176, 194, 231,
254, 255, 256, 394.

Bharata. See Bharata and Mahi-
bhirata.

— varsha, 39.

Bhargava, 314.

Bhartrihari, 14, 32, 220, 221, 239.

Bhasa, 232, 346.

Bhashya. See Pataggali.

Bhasrogi, 33.
Bhau Daji, Dr., 27.

Bhavabhfti, 13.

Bhikshu-s@tra, 32, 33.

Bhima, 37, 38.

Bhishma, 3, 38, 39, 42, 95, 96.

— Parvan, 2, 6, 40.

— roaring of, 38.

Bhramara, 188.

Bhrigu, 89, 294. See Bhargava.

Bhiéman, 173.

BhOr, 174, 393.

Bhftas, ὃς, 118, 306, 345, 3$4-

Bhitis, 92.

Bile, 343.

Billow, 388.

Bilva, 360.

Bipeds, 171, 209, 339.

Birds, 90, 109, 142, 164,189, 331, 3455

_ 343, 371, 389.

Birth, 45, 48, 58, 59, 76, 86, 103,
105, 109, 116,170,176, 177, 194,
331, 233, 237, 239) 241, 245, 2475
257, 302, 3123, 339, 341, 390.
See Death, and Meditation at
time of death,

— after lapse of time, 339.

— as devotee, 72.

— bond of, 49, 6a, 115, 201.

— causes of, 48, 105.

— certainty of, 45, 154.

— divine, 29, 59.

— freedom from, 56, 59, 67, 79,
105, 107, 109, 188, 241.

— in low species, 1.52.

— knowledge of, 58, 72.

— low, 85.

— number of, 49, 58.

— of deity, 59.

— previous. See Life.

— repeated, 49, 58, 59, 67, 73, 75»
79, 105, 107, 154, 185, 191, 242,

BHAGAVADGITA, SANATSUGATIYA, ANUGITA.

302, 325, 361, 367, 371, 378, 387.
See Return.

Birth, sinful, 85, 255.

Biting, 282.

Bitter, 118, 363, 383, 384.

Black, 179, 384.

Blame and praise, 101, 110, 185, 324,
392.

Blank, 376.

Blind man, 155.

Blindness, 320, 322.

Bliss, 52, 66. See Brahmic state.

Blood, 43, 155,241, 252,275, 335,342.
9 37.

Boastful, 167, 170, 181, 324. See
Arrogant.

Boat, 31, 381, 382.

— of knowledge, 62.

Bodily and mental, 247, 251, 359,
36a, 364.

Bodily, meatal, vocal, 119 seq.

Body, 55, 64, 69, 71, 72, 77, 83, 92.
102, 103, 104, 10§, 106, 207, 1038,
C11, 182,013, 118,123, 128,155,
173,176, 177, 178, 179, 186,157,
191, 193, 335, 236, 337, 240, 242,
245, 246,248, 249, 250, 252, 253,
257, 259, 262, 279, 288, 289,290,
302, 307, 326, 331, 332, 342, 344,
345, 362, 367, 376, 391, 392.

— acquisition of, 44.

— city of nine portals, 65, 108, 317.

— development of, 252.

— distinct from soul, 44, 4.5, 375-

— distribution of, on death, 290, 302.

— leaving, 59, 66, 78, 79, 112, 235,
237, 238, 239, 280, 252, 253,355,
257, 266, 331.

— liquids in, 342. See Liqu.ds.

— movement of, 343.

— of Krishna, 92, 93.

— passages of, 79. See Passages.

— perishable, 44, 45.

— produced from qualities, 109.

— release from. See leaving, supra.

— ruler of, 112.

— source of, 244.

— subtle, 190, 333.

— support of, 53, 60, 159, 291, 316,
359, 363, 366.

— supporter of, 228, 262.

— two kinds of, 160.
See Bond and Deities.

Boehtlingk, 144.

Boisterous. See Mind and Senses.

Bond, 66, 107, 146, 246, 247, 248,

INDEX OF PRINCIPAL MATTERS.

401

317, 323, 342, 351, 355, 368,375,
391.

Bond, of qualities, 107. See Action
and Birth.

Bone, 253, 343.

Books, 57, 326.

Boon. See Present.

Borrowing. See Common passages.
Bosom, 239.

Boughs, small, 313, 371. See
Branches.
Bows, 37, 39, 42, 293, 294, 296, 311.
utation.

Brahm, 79, 80, 93,96, 219, 230, 331,
234,244, 257, 264, 271, 312, 314,
315,317, 323,325, 328, 332, 333,
337) 3392 345» 3521354) 355, 360,
372, 378, 385, 393. See Priest.

Git&, 198 seq., 255, 310.
See Anugita. : ‘

Brahmadarin, 69, 79, 119, 146, 152,
153, 169, 175, 176, 177, 178) 179,
216, 242, 383, 284, 312,316, 326,
354, 358, 360, 361, 362, 364.

— Naishsbika, 377.

Brahman, 52, 56, 61, 62, 64, 65, 66,
70,72, 77,79. 81, 84, 87, 90, 91,
102, 103,106, 107, 108,110, 113,
120, 131, 127, 128,146, 147,149,

151,152,153, 156, 160, 161,162, -

163, 164, 165, 166, 167, 168, 170,
371,172,373, 174,175,178, 180,
181, 182,185,186, 187, 189, 190,
191, 192, 226, 230, 234,335,238,
241, 243, 244,245, 246,248,250,
251, 252,253,255, 257,258, 260,
265, 277, 282, 283, 284,286, 287,
288, 296, 3¢6, 307, 308, 309, 310,
312, 313,316, 317, 326, 327, 336,
3395341, 342, 344, 3475 354, 367,
368, 369, 372, 375, 377 386, 387,
391,392. See God, Being-Su-
preme, Seat, and Vedas,

Brahminanda. See Felicity.

Brahma-yagfa, 61, 184.

Brahma-loka, 20.

Brahma-vidya, 166,

Brahma-s(tras, 31.

Brahmasa, 21, 22, 23, 34, 38, 48, 65,
86, 119, 120, 126, 147, 150, 158,
159, 160, 161, 165, 171,172,173,
174,175,179, 182, 185, 189, 193,
209, 210, 217, 218, 239,245,248,
252, 254,255,356, 261, 263, 264,
265, 266, 267,270, 271, 272,273,
274,275, 276, 277,281, 284,285,

(8)

288, 293, 395, 296, 299, 300, 303,
304, 306, 307, 308, 309, 310, 311,
315, 320, 322, 325, 326, 329, 332,
338, 339, 345, 346, 347,348,353,
359, 360, 369, 374, 375, 375, 377,
380, 384, 387, 389, 393-

Brahmasa Gita. See Brahma Gita.

Brahmana’s wife. See Brahmasa.

Brahmanas. See Vedas.

Brahmanical age, 4.

Br&hmanism, 4, 6, 22, 25, 26.

Brahmic state, 52, 66, 176.

Branch. See Knowledge.

Branch and moon, 142, 146, 172.

Branches downwards, 1115,

— Many, 47, 294, 313, 371.

Brave, 122, 160, 294, 300, 341. See
Valour.

Breach. See Regulation and Duty.

Breast, 233. See Bosom.

Breath, 64, 67,78, 201, 238, 252,270,
276, 341. See Life-winds,

ae οι.
ge of piety, 315, 348.

Brihadiranyakopanishad, 6, 81, 119,
149,152, 153, 155, 158,159, 160,
161, 16a, 166, 171, 172, 173,174,
178,179, 181, 185, 186, 187,189,
192, 193, 204, 208, 231,239,249,
251,255, 258, 259, 261,264, 268,
271,274, 279, 283, 287,289, 290,
2955 304, 33) 314, 324,327) 342,
347, 353, 381, 389, 390, 391.

Brihadratha, 180.

Brihaspati, 89, 214, 314, 346.

Brihatsiman, 90, 180.

Brilliant, 78, 93, 187, 192, 287, 347.

Bringing forth. See Production.

road, 384.

Brooding on evil, 168,

Brothers, 40, 290.

Brothers-in-law, 40.

Brow, 67, 78, 257. See Head.

Brute force, 116,

Brutes. See Beasts.

Buddhism, 9, 20, 23, 24, 25, 26, 69,
446, 147, 212,203, 214, 215,324,
225, 226, 306, 376.

Buhler, J. G., Dr., 14, 30, 21, 27,
33, 33, 208, 213, 215, 334, 353.

Bull, 345.

Burden, beasts of, 321.

Burnell, Dr., 20, 31.

Burning taste, 118.

— ofaction by knowledge, 60,62, 279.

— of Arguna’s skin, 40.

pd

402

BHAGAVADGITA, SANATSUGATiYA, ANUGITA. -

Burning of soul, 45.

Business, 183. See Management.
Butter, 83, 184, 276.

Butterflies, 95, 155.

Buying and selling, 323.

Calamity, 50. See Distress.

Calmness, 119. See Tranquillity.

Calumny, 116, 129, 325. See Carp-
ing and Censoriousness.

Capacity of doing action. See Ac-
tion and Activity,

Capital, 394.

Captivity, 207, 233. See Bond.

Car, great, 37, 38, 39, 42, 46, 381,
382, 386.

— without horse, 40.

Carelessness. See Heedlessness.

Carnal. See Love.

Carping, 56, 81, 130, 320, 364, 368.
See Calumny.

Carriage. See Car.

Caste, 21, 23, 24, 25, 30,59, 126, 129,
208, 217, 315, 316, 320, 322, 329,

358.

— author of, 59.

— comminglings, 41, 55.

— rites of, 41.

Casting aside, 343, 344, 357-

Cataclysm, 94.

Cattle, 59, 127, 345, 389.

Cause, 96, 192, 247, 278, 309, 335,
383, 387, 388, 392. See Con-
sequence.

— material, 58, 106, 113, 191, 244.
See Action, Inconstant, Nature,
and Source.

Caution, 63, 97. See Heedlessness
and Circumspection,

Cave, 333, 363.

Celebration of God’s name.
Glorification.

Celestial pleasures, 84.

Censoriousness, 166, 167, 181, 182,
183.

Censure, 150. See Blame.

Centering. See Concentration.

Ceremonies, 112, 169, 171, 172, 293,
331, 322, 353, 358, 361, 366, 370,
See Rites,

Ceylon, 223.

Change, 157, 327, 331) 345, 356, 372.
See Development and Un-
changeable.

Channel. See Current.

Chanting verse, 15.

See

Characteristics. See Qualities.
Chariot, 187, 221, 294, 380. See Car.
Charioteer, 4, 338, 386.
Charioteer’s son. See Karza.
Charity, 169, 324.

Charm, See

Chastity, 275.

Cheat, 91. See Crafty and Deceitful.

Check, 243, 306, 328, 357. See
Restraint.

Childhood, 178. See Infancy.

Children, 63, 64, 116, 124,154, 155,
161, 185, 246, 304. See Heroes.

Chili, 383.

Choristers. See Gandharvas.

Churning, 89.

Circular, 384.

Circumference, 306.

Circumspection, 364. See Caution.

City, 251, 318, 394. See Body.
Class, 65, 103.
Classical Sanskrit. See Kavyas.

Cleanness, 68, 103,114, 119, 126,125,
359, 360, 363, 364. See Punty.

Clear, 383, 384, 392. See Micd
and Undistingui

Cleverness, 128, 324.

Closing. See Eyelid.

Cloth, 45, 68, 217, 359, 360, 364, 354.

Cloud, 72, 179.

Cognition, 332.

Cold, 118, 238, 384.

Cold and heat, 44, 48, 68, 88, 101,
167, 284, 323, 356.

Colebrooke, H. T., 3, 7, 29, 32, 186,
225.

Collections, 188.

Colour, 92, 93, 94, 179) 247) 252,
258, 260, 285, 286, 342, 363.
See Objects of sense.

Combination. See Production.

Combustible, 45.

Comfort, 95, 98, 118.

Coming and going, 44, 80, 84, 232.

Commentators on Gita, 11, 35.

Commission. See Omission.

Common earnings. Sce Earnings.

— Passages, 18, 37, 139, 140, 203
5664.) 225, 354-

— people, 51.

Compact, 383, 385.

Companion, 40, 159.
tion.

Company, 97, 293, 359.

Comparison of one’s own with
others’ pleasures and pains, 71.

See Assoc:a-

INDEX OF PRINCIPAL MATTERS.

403

Compassion, 87, 101, 114, 231, 243,
326, 339 3 362, 364. See Affec-
tion and Pity.

Compounds, 13, 90.

Comprehension. See Understanding.

Comprehensiveness, 124, 372.

Compulsion, See Free-will.

Concealed. See Nature.

Concentration, 12, 61, 65, 66, 68, 69,
73278, 79. 995 100, IOI, 108, 110,
128, 153, 160, 169,181, 185, 189,
232, 242, 243, 247, 248, 249, 250,
251, 254, 255,257, 279, 280, 285,
287, 299, 300, 301, 315, 326, 332,

34, 342, 344, 360, 361, 362, 363,
366, 6, 368, 388, 389, 390, 394. See

— of breath, See Breath.

Conch, 38, 39.

Conclusion. See Resolution,

Condition. See State.

Conditioning of soul, 107.

Conduct, 9, 115, 159, 170, 178, 232,
243, 283, 312, 320, 3242348 358)

— of one transcending qualities.
See Qualities.

— of steady-minded man, See
Steady-minded.

— unknown, See Unknown.

Confidence, 326.

Confinement of mind, 79.
Quiescence.

Confluence, 287.

Confusion, 43, 49, 50, 52, 59, 160,
182, 254, 269, 308, 377. See
Distraction and Soul.

Conjunction, 330.

Connexions, See Kinsmen.

Conquered. See Accomplishment,

Conquest. See Victory.

Conscience, 41.

Consciousness, 82, 88, 102, 103, 176,
181, 188, 238, 239, 242, 245, 290,
334, 350, 356, 359.

uences, 56, 124, 126. See
ect.

Consonants, 348.

Constancy. See Perseverance.

Constant, 100, 120, 125, 248, 289,
331, 332, 360, 369, 375, 376.

Constituents, 246, 318, 336, 343, 344-
See Ingredient.

See

Constitution, 236.

Constraint. See Free-will.

Consubstantial, 163.

Consummation of devotion, 72.

Contact with Brahman. See Assimi-
lation, -

— with knowledge, 72.

— with objects, 44, 66, 126, 154,
335, 343-

Contamination, See Taint,

Contemn, 246. See Despise.

Contemplation, 47, 49, 80, 61, 100,
111) 156, 162, 169, 181, 234, 245,
283, 309, 389, 390.

Contemporary Review, 5, 18.

Contempt, 97, 120, 154.

Contentment, 54, 60, 68, 86, 87, 101,
166, 168, 240, 286, 288, 302, 325,
326, 334, 361.

Continence, 169, 361, 389.

Continuous meditation, 78, 79, 100,
169.

Control of nature. See Nature.

— of senses. See Restraint, Senses.

— of tongue. See Taciturnity.

Controversialists, 90, 365.

Contumely, 324.

Conversation, 87, 232.

Convictions, 55, 239, 304, 305.

— demoniac, 118.

— wrong, §2, 120, 320. See Notion,

Cooked rice, 384.
Cooking, 53, 279, 363.
τόσσον compound. See Com-

poun
Copyright, 5, 18. See Common pas-

sages.

Coronet, 93, 96, 98.

Corruption of women, 41.

Cotton, 300.

Counsellor, 280, 283.

Counting of sins, 89.

Country, 342.

Courage, 48, 70, 90, 94, 102, 103,
114,124, 125, 126, 127, 167,168,
176, 182, 288, 301, 302, 325, 332,

373.
Course of life. See Life.
Cousin, Victor, 1.
Covering, 375.
Covetous, 125. See Avarice.
Cow, 65, 89, 209, 265, 353.
Cowell. See Maitr? Upanishad.
Crafty, 125. See Cheat, Deceitful.
Craving, 107, 166, 181, 342.

pd2

404

Created things, 124, 157, 190, 234,
258, 260, 262.

Creation, 90, 106, 107, 134, 313, 3175
332) 333, 334, 340, 344, 345,
347, 351, 352, 338. See Power,
Source, and World.

— of man, 53. See Man.

— of sacrifices, 52.

Creator, 53, 59, 83, 86, 87, 90, 97,
101, 104,121, 170, 231, 315, 334,
338, 347, 354) 377, 387.

Creatures, 54, 65, 69, 71, 74, 76, 86,
88, 113, 114, 115, 118, 119, 156,
167, 168, 183, 193, 241, 243, 244,
245, 246, 250,257, 263, 268, 269,
272, 273,274,275, 281,289, 290,
291, 294, 307, 315, 318, 321, 324,
325, 326, 334, 335s 339, 342, 345)
347) 354) 357 359, 362, 363, 364,
365, 371, 374, 378, 385, 387, 389,
391, 392

Crooked, in Straightforward.

— movement, 339.

Cruel, 125, 181, 182.

Cruelties, 166, 167, 168, 243, 323, 326.

Crumbling of earth. See Earth.

Culmination, 69. See Knowledge.

Cunningham, 223.

Curiosity, 311.

Currents, 95, 187, 238, 318, 321, 322,
325, 327, 329, 343.

Curse. See Speech.

Curtailing, 343, 344. See Abridging.

Cutting. See Indivisible.

Daityas. See Demons.

Dakshin, 119, 261, 280.

Danavas, 354.

Dancers, 183, 208, 325.

Dandin, 13, 144, 205.

Danger, 47, 56, 125, 157, 167, 188,
190, 335. See Fear.

Darkness, 75, 78, 87, 104, 107, 108,
109, 110, 117, 118, 119, 120, 122,
124,125, 126, 168, 180,214, 239,
276, 278,284, 301, 302, 318, 319,
320, 321, 322, 323, 328, 329, 330,
331,334, 345,349, 356% 37 390.

Dasahotri &c., 262 564., 266.

Dasakumaraéarita, See Dandi in,

Dasaratha, 221.

Davids, T. W. R., 23, 25, 64, 66,
87, 306,

Day and night, 51, 79, 80, 81, 276,
277, 330, 352, 354, 356.

Deaf, 121, 122.

BHAGAVADGITA, SANATSUGATIYA, ANUGITA.

Dear to God. See Favourite, God.
Death, 44, 45, 46, 52, 56, 66, 77, 78,
81, 84, 86, 89, 90, 95, 103, 105,
108, tog, I1§, 122, 142, 160,15 3,
154,155, 156, 163, 170, 176, 178,
185, 189, 191, 232, 233, 237,238,
249, 250, 270, 289, 290, 297, 298,
322, 348, 349, 355, 368, 37%, 372.
380, 381, 391. τς
— according to quality, prevailing,
108.
— before and after, bliss, 66.
— before and after, faith necessary.
121.
— certainty of, 45, 154, 355-
— death of, 154.
— fear of, 152.
— in performing one's duty, 56.
— life and infancy, 44.
— meditation at time of, 78.
— non-existent, 149, 151, 153.
— release from, 77, 105, 152.
Age, old.
— time of, 52, 80.
— world of. See World, mortal.
Debasement of self, 68.
Deceitful, 164, 324, 364. SeeCraitty.
Decision, See Action.
Declivity, 281.
Decoration, 307, 324, 387.
Decrying food, 216, 360.
Dedication. Sce Action.
Deed. See Act.
Deer-skin, 68, 159, 360.
Defeat. See Victory.
Defects, 56, 65, 121, 122, 127, 166,
168, 170, 182.
Defiance, 324.
Defiling. See Taint.
Degradation, 157, 191, 243.
Degrees. See Gradation.
Deities, 123, 153, 179, 220, 243, 259,
276, 279, 3075 334. 337s 343» 347.
353, 358, 361, 362, 367. See
Divinitics, Organs,
Betty, form of, 76, 78, 80, See
eing-Supreme, Brahman, and
Krishna.
Dejection, 42, 50. See Despondency.
Deliberation. See Thought.
Delight, 41, 177, 285, 324. See Joy,
Pleasure.
Deliverance.
Deliverer, 100.
Deluge, 97, 106, 260, 388.
struction, Dissolution.

See

See Emancipation.

See De-

INDEX OF PRINCIPAL MATTERS.

405

Delusion, 42, 49, 52, 53, 55, 56, 57,
58, 59, 62, 65, 66, 72, 75, 76, 81,
82, 83, 86, 92, 104, 107, 108, 109,
110, 111,139, 184, 115, 136, 122,
124, 126, 128, 129, 130, 1§2, 153,
154, 155,157, 161, 162, 166, 176,
181, 182, 183, 184, 189, 190, 233,
243, 286, 284, 293, 301, 302, 303,
304, 317, 319, 320, 322, 326, 330,
331, 333, 333» 335,343, 344,351,
356, 357, 358, 368, 377, 378, 381,
382, 386.

— net of, 116,

— power of, 59, 75, 76.

— release from, 75, 76.

Demerit. See Defects,

Demon, 87, 89, 91, 94, 96, 151, 152,
257, 282, 28 3,321, 345, 347, 387.
See Asura.

Demoniac, 75, 83, 115.

— birth, 116.

- convictions, 118.

— endowments, 114, 115.

Departed spirits, 118. See Manes.

Departure from world, 77, 78, 79,
80, 81, 166, 191.

— of soul. See Body-leaving and
Death.

Dependence on God, 59, 66, 73, 75,
76, 77, 85, 91, 181, 128, 253, 258,
362.

το on none, 54, 60, 367, 368.

Da 167, 256, 290. See In-

depen
Depreciation of Arguna’s merits, 46,
47.

Descent, 321.

Description of Brahman, 164.

Desertion of man by God, 71.

Deserving man, 169, 183.

Designation of Brahman, 120.

Desire, 48, 49, 50, 51, $2, 53, $6, 57,
58, 60, 63, 65, 66, 67, 69, 70, 74,
75, 76, 78, 83, 84, 101, 102, 108,
110, 115,155,186, 217,518, 121,
123, 128, 151,153, 154,155, 165,
166, 169, 173, 176, 181, 184, 233,
241, 246, 263, 269, 275, 283, 284,
288, 289, 300, 302, 313, 314, 322,
323, 334, 325, 326, 327, 342, 344,
347, 349, 356, 387, 364, 365, 366,
369, 370, 376, 381.

capacity of obtaining, 92,171, 287,
327, 332, 373. See Objects of
desire.

Despair. See Despondency.

Despise, 370. See Contemn.
NdENCy, 40, 42, 4 35 70, 125,126,
250, 320, 363. See Dejection.

Destructible, 113, 244, 292.

Destruction, fire of. See Fire.

— of action, 60,61, 355. See Action,
destruction of.

— of entities, 106, 154, 180, 250, 276,
307, 335, 357, 365, 376, 378.

— of food, 279.

— of life. See of entities, supra,
and Death.

— of men, 190.

— of nature, 106.

— of others, 120, 348.

— of self. See delt-destruction.

— of warriors, 95, 96.

— of worlds, 55, 107, 115, 314. See
Creatures, Deluge, Dissolution
Life, Nature, Production and
destruction, and Ruin.

— time of, 237.

Determinate, 52, 63.

Determination, 255, 360, 268, 299,
348, 349, 350, 368, 377. See
Resolution.

Devadatta, 38.

Devaki, 229.

Devala, 87.

Devamata, 226, 274, 275.

DevatadhyAya-brahmana, 20,

Dereyaue: 314, 316.

Development, 77, 103, 104, 109, 156,
165, 166,170, 184, 186, 288, 318,
331, 334, 370, 372, 375,382, 387,

392.

— of intelligence, 293.

Devotee, 58, 61, 64, 66, 67, 68, 69,
70, 71, 72, 73, 75, 79, 81, 84,
ὃς, 86, 87, 99, 100, for, 102,
104, 112, 129, 186, 187,188, 189,
190, 191,192, 193,209, 243, 248,
249, 266.

— four classes, 11, 75.

Devotion, 9, 12, 17, 23, 48, 49, 50,
52, 53, 58) 58, 60, 61, 62, 63,
64, 65, 66, 67, 68, 69, 70, 73,
73, 78, 79, 81, 83, 84, 85, 87,
99, 100, 103, 110, 119, 128, 129,
130, 173, 185, 232, 243,258, 299,
308, 310, 311,324, 349, 360, 365,
362, 368, 369, 381, 389.

— mode of, 83.

— same as renunciation, 67, 85.
See Renunciation. .

— unconsummated, 72.

406

BHAGAVADGITA, SANATSUGATIYA, ANUGITA.

Devout, 85, 394. See Pure.
Dexterity, 38, 127, 326, 362.
Dhaivata, 385.

Dhammapada, 35, 50, 51, 52, 69, 71,
84, 101, 102, 108, 110, 123, 241.

Dhanafigaya, 38, 48, 49, 63, 74) 93»
100, 125, 130, 230, 310, 394.

Dharma, 219, 223, 306.

Dhatu. See Elements.

Dhrishtadyumna, 39.

Dhrishtaketu, 37.

Dhritarashtra, 3, 35) 37, 39) 40, 41,
43, 43, 95, 135, 136, 141, 149,
150, 151, 155, 156, 157, 158, 162,
163, 164, 165, 166, 170, 174,175,
179.

Dhy4nayoga, 128.

Diadem. See Coronet.

Dialects &c. of South India, 222.

Dialogue, 5, 130, 263. And see
Itihasa.

Dice, 91.

Difference, apparent, 104, 105, 124,
193. See Soul, State, Unity.

Difficult deeds, 296.

— penance, 300.

Difficulty, 120, 128, 388, 389.

— of looking at Universalform,g 3,99.

— of worship, 100,

Diffusive, 383.

Digestion, 113, 236, 252, 273, 275.

Dignity, 74.

Din, 38, 39, 356.

Dinner, 97.

Directions. See Quarters.

Direct knowledge, 82.

Director, 281, 385.

Disagreeable. See Agreeable.

Disaster, 160.

Discarding of entities. See Indiffer-
ence to worldly objects.

Discernment, 50, 53, 56, 67, 74, 76,
οἵ, 110, 112, 1154, 117, 118, 123,
125,126, 154,155, 166, 183, 256,
320, 331.

Nisciple. See Pupil.

Discomfort, 380.

Discontent. See Contentment.

Discrimination, See Discernment.

Discus, 93, 98.

Discussion, 276. See Controversial-
ists.

Disdain. See Arrogance.

Disease, 103, 118. See Ailment.

Disgrace, 42, 46, 86. See Honour.

Disguise of Dharma, 223.

Disgust, 151, 324.

Dishonest, 243.

Dishonour. See Honour.

Disorder. See Body and Mind.

Disparagement of gods &c., 209, 21 4,
320.

Disposition, 43, 117, 182.

— evil, 320.

Disrespect, 83, 97, 159, 324, 368.

Dissatisfaction. See Disgust.

Dissociation. See Association and
Severance.

Dissolution, 80, 82, 84, 92, 112, 1&9,
192, 317, 335, 344, 387. See
Destruction and Order of dis-
solution,

Distinction, 83, 124, 126, 157, 285,
331, 335, 341370, 374) 375, 351.
See Difference.

Distinguished, 168.

Distinguishing power, 318. Sce
Discernment.

Distraction, 49, 67, 269, 377. See
Confusion,

Distress, 75, 101, 368. See Calamity.

Distribution of food, 119, 273, 275-

Ditch, 155, 302.

Diversified. See Variegated.

Diversity, 313, 344, 374.

Dividing soul. See Indivisible.

Divine Being. See Being.

— form. See Form.

— nature, 75, 83, 367, 383.

— speech, 265.

— state. See Brahmic state.

Divinities, 59, 75, 76, 77, 84, 115,
123,178. See Deities.

Division, 327, 381.

— of honey, 188.

Doctrine, esoteric &c., 149.

— holy, 82, 185, 255, 256.

Doer. See Agent and Soul.

Dog, 20, 65, 142, 160,

Dolphin, go.

Domain. See Kingdom.

Domination of Supreme, 75.

Dominion. See Kingdom.

Door, 270.

Doubt, 72, 260, 375, 376. See Mn-
givings, Objects of sense.

— secret and open, 149.

Downfall, 233, 355. See Fall

Downwards. See Branches and Up.

Drag, 386.

Drama. See Kavyas.

Draupadt, 37, 39.

INDEX OF PRINCIPAL MATTERS.

Dravidas, 225, 295.

Dream, 249, 269, 387, 392.

Drink, 113, 159, 183, 236, 259. See
Objects of sense and Senses,

Drinking, 48, 279, 354, 389.

Driving. See Car.

με, 37, 39 42 43,95, 96.
ing o! na’s limbs, 40.
ee Despond lency.
Drupada, 37, 39.
Drying up of mouth, 40.
— of organs, 43.
— of soul, 45.

Dulness, 320, 391. See Ignorance.

Dumb, 321.

Dury 37, 38, 39-

— leaders of his army, 39.

Dushyanta, 39.

57.

Duty, 21, 43, 46, 54, 55, $6, 59, 67,
74) 108,114,), 115, 116, 117, 118,
119,120, 122, 125, 126, 127, 128,
129,157,178, 209, 210, 231, 247,
255,291,395, 296, 302, 322, 325,
326,329, 348, 359, 360, 361, 362,
364, 365, 378, 393. See Ac-
complishment, Action, _pre-
scribed and prohibited, Right
and

Dv4rak4, 198, 230, 394.

Dwelling in Brahman, 71, 75, 80, 82,
84, 85, 100, 106, 194. See Assi-

ilation and Attainment.

— of a Brahmana &c., 159. See
House and Residence.

— of a donor, 185.

Eagle, go.
Earnings, 54, 60, 363, 364. See Gain.

Ears, 65, 103, 112, 253, 259, 261, 290.
See Senses.

Earth, 73, 74, 94, 103, 112, 113, £26,
156,179, 187, 192, 260, 261, 290,
AQT, 303, 304, 308, 339, 3.43 352,
364, 365, 381.

— sovereignty of, 40.

Ease, 65, 314.

East, 354.

Easy, 82.

Eating, 61, 62, 64, 69, 85, 113, 118,
236,269,279, 331, 353, 358, 362,

_ 363, 364, 365.
Eclipses, 224, 330.

Edge, sharp. See Arrows.
Effect, 119, 383, 388. See Cause.
Effects, household, 253.

407

Effeminate, 42.

Effort, personal, 46. See Assiduous.

Effulgence, 94, 95. See Radiance
and Refulgence.

Eggs, 321, 339, 353-

Ego and non-ego, 377.

Egoism, 52, 55, 65, 74, 101, 102, 103,
118,123,124, 128, 1§3, 246, 280,
287, 313,317, 318, 326, 332, 333,
3345335, 335, 338, 350, 355, 356,
362, 366, 368, 370, 371, 382, 383,
385, 389, 399, 392.

Egotism, 118, 124, 128, 268. See
Arrogance, Pride, and Vanity.

Eight, 373.

Elders, 291. See Ancients.

Elements, 84,102, 179, 184, 238, 245,
246,247, 334,335) 34% 3439 346,
348, 352, 353, 355, 3579 368, 3735
376, 377, 382, 385, 386, 387, 388,
391.

— gross. See Constituents and Ele-
ments,

— subtle, 186, 285, 287, 313, 317.

Elephant, 65, 89, 155, 208, 345.

Elevated place, 68.

Elevation of self. See Exaltation.

Eleven, 318, 336.

Emanation, 87, 88, 89, 91, 106, 111,
127.

Emancipated. See Emancipation.

Emancipation, 48, 50, 52, 54, 58, 59,
67, 59, 72, 73) 89, 90, 99, 111,
11§,120,122, 125) 137, 146, 156,
157,162, 165, 170, 176, 178, 184,
189, 190,191, 331, 231, 232, 242,
243,245,246, 247, 248, 249, 352,
253,254,255, 265, 276, 278, 280,
284,286,287, 293, 301, 306, 307,
3O9, 310, ZIT, 313, 313, 314, 3175
322, 325, 326, 331, 333) 335) 344,
362, 363, 364, 366, 367, 368, 370,
3715374, 375s 388, 390, 391, 392,
393» 394.

— path of, 47, 48, 54, 58, 72, 73.

Embodied soul, 44, 45, 46, 50, $1, 575
63, 65, 77, 100, 107, 108, 109,
117, 122, 154, 158.

Embodiment of Brahman, 110.

Embryo, 389.

Emperor, 72, 232.

Empty. See H

Enamoured, 96, 107, 334.
End, evil, 72, 81, 103, 243.
— of the great cause, 192, 287.

408

End of things, 46, 354, 355. See
Destruction of entities.

— of worldly life, 111. See Aims,

Beginning, and Wicked.
Endowments, 114, 115, 362, 388.
Endurance, 167, 168, 182, 246, 323.
Enemy, 43, 46, 56, 57, 58, 67, 68, 82,

99, 101, 110, 115, 116, 246, 282,

283, 296, 300.

— destroyer of, 42.

— destruction of, 48, 302.

— restrainer of, 231, 253, 312.

Energy, 91, 106, 118, 124, 125, 177,
255, 387. ;

Engagement. See Appointment.

Enjoyer, 105, 116, 379.

— of qualities. See Qualities.

— of sacrifices, 67, 84.

Enjoyment, 40, 43, 53,61, 66,84, 105,
III, t12,115, 116, 126, 154,165,
166, 167,181, 182,184, 188, 190,
236,240,241, 268, 269, 283,289,
290,291, 300, 304, 327, 328, 334,
355, 375, 379, 383.

— capacity of, 104.

— higher and lower, 240.

— nothing beyond, 115.

— repeated, 126. See Pleasure.

Enlightenment, 107, 155, 265, 287,

293,325, 329, 333, 348, 351, 356,

373.

Enmity, 99. See Benevolence.

Enormity, 181. See Sin.

Entities, 75, 76, 80, 82, 83, 88, go,
106, 107, 111, 113, 126, 180,190,
192, 244, 260, 292, 313, 313, 3155
316, 317, 318, 333,335) 3379338)
339) 341, 342) 347) 3525 3525353,
357, 367, 368, 369, 370, 386, 387.

— cause of. See Source.

— distinctions between, 104, 318,
328, 352, 375.

— lord of, 83, 88.

— supporter of, 80.

— threefold division of, 337. See
Creation, Destruction, Produc-
tion, Source, Unity, and Within.

Entity, real, 124, 154, 157, 176, 191,
307, 308, 309, 312, 333, 335) 343,
379, 372.

Entrance into the Supreme, 82, 94,
95, 99, 128, 285. See Assimila-
tion and Essence.

Enumeration of qualities, 124.

Environment, 355.

Envy, 166, 362. See Superiority.

BHAGAVADGITA, SANATSUGAT{YA, ANUGITA.

Ephemeral. See Perishable.

Epic Age. See Greek poetry.

Equability, 47, 48, 49, 60, 65, 71, 84,
100, IOI, 103, 110, 328, 326, 359.
366, ey 373. See Alike and
Impartial.

Equal, 97, 116. See Power, un-

equa

Equanimity. ” See Equability.

Equilibrium, 217, 331.

Equivocal words, 52.

Error, 65, 369. See Conviction fal-e.

Esoteric. See Doctrine.

Essence, 50, 58, $9, 74, 76, 78, 107.
109,110, 128, 130, 370, 379, 382.

Eternal, 62, 74, 76, 79, 80, 81,57, 94,
100, 110, 113, 228, 157,186,187,
188, 189, 190, 191,192, 230, 23 3,
238, 241, 245, 247, 248, 255,265,
277, 313, 314, 317, 338) 3341379
350, 376, 391.

Eternity of soul, 43, 44, 45.
Evening, 361.

Evenness, 67, 69.
Everlasting, 45, 58, 79, 157,233, 3!7-
355s 369, 370.

Evil, 103, 105, 115, 131,136, 327, 247.
276, 277, 289, 366.

— action, rar.

— cause of, 156,

— conduct. See Il-conducted.

ae » 59,75. See Wicked.

— duty, 56, 127.

— end, 72.

— of attachment. See Attachment.

— perception of, 103.

— release from, ‘60, 81.

— speaking, 182.

— world, 60.

Exaltation of self, 67.

Examination. See Test.

Example, 41, 54, 59.

Excellent, 86, 92.

Excess, 159.

Exclusion. See Objects of sense.

Exclusive. See Concentration.

Excretions, 4,65, 155, 236, 253, 361,
336,338. See Organsand Senses.

— menstrual, 275.

Excretive organs, 297.

Exercise, 69, 236, 323, 360 See
Power.

Exertion, See Assiduous.

Exhalation, 264, 265, 372.

Exhaustion, 355.

Existence, 105,120,176, 292, 351,37 7-

INDEX OF PRINCIPAL MATTERS.

Existence and non-existence, 44, 84,
96, 103, 191, 194, 276, 277, 331,
375» 377-
eric. See Doctrine.

Expanse, 258.

Expectation, 60, 68,119,120, 292,324,
326, 365, 366, 367, 378, 389, 392.

Experience, 50, 57, 66, 68, 73, 81, 82,
99, 112, 126, 179, 185, 186, 187,
188, 189,190, 191, 192, 193, 231,
945, 248, 249, 250, 253, 256, 263,
309) 316, 342, 344, 368.

Expiation, 324.

External and internal. See Bodily
and Mental.

— objects. See Objects of sense.

— world. See World.

Extinction. See Fire.

Exultation and grief, 50, 65, 249, 285,

_ 300, 325. See Joy.

Eye, 65, 67, 69, 187, 189, 219, 253,
258, 259, 260, 290, 307, 3475359,
366. See Senses,

— divine, 72, 239.

— many an, 93, 94.

— of knowledge. See Knowledge,
eye of.

— on all sides, 93, 103, 332.

— sun and moon, 94.

Eyelid, opening and closing, 64, 361,
356, 372.

Faces downwards, 287.

— in all directions, 90, 93, 103, 353,
332, 345.

Factiousness, 182,

Failure. See Success.

Faith, 56, 62,63, 72,73, 76,77, 83, 84,
99, 102, 115, 117, 118, 119, 121,
126,130, 320, 355, 316, 319, 320,
321, 324, 325, 358, 365, 366, 378.

Fall, 84, 107, 113, 316, 240.
Downfall.

Falsehood. See Truth,

Faltering, 46.

Fame, 46, 90, 116, 236, 287, 358.

— of Krishna, 96.

Family, destruction of, 41.

— extinction of, 41.

— rites of, 41, 42.

Fancies, 60, 67, 70, 116,171,184, 185,
247, 284, 288, 355. See Pon-
dering and Thought.

Far and near. See Afar.

Far-seeing, 160, 391.

Fastenings, 356.

409

Fasts, 76, 283, 324.

Fat, 384.

Father, 40, 83, 97, 107, 176, 194, 233,
343, 390, 303, 304, 394.

— and son, 98.

Father-in-law, 40.

Fatigue, 357.

Fault-finding. See Calumny and
Carping.

Faults, 247, 293, 320.

Fauriel, M., 6.

Favour, 71, 128, 129, 130, 161, 310,
372. See Soul.

Favourite, 17, 75, 85, 86, 87, 101,
102, 129, 183, 230, 394.

— name, 79.

Favouritism, 59, 85, 182. See Im-
partiality.

Fear, 46, 50, 58, 67, 69, 86, 94, 96, 98,
TOI, 114, €22, 126, 151,155,159,
161,167, 246, 250, 285, 287,293,
294,295, 320, 325, 329, 330, 344,
357, 362. See Danger.

Fearful. See Difficult and Terrible.

Feathered 298.

Feeling, 104, 112, 288. See Organs
and Senses,

Fees. See Gift.

Feet, 53, 94, 103, 119, 235, 253, 261,
332, 339, 359, 367, 380.

Felicity, 162.

Fellow-student. See Student.

Felons, 41.

Females, 41, 85, 90, 241, 255, 275,
277, 287, 295, 324, 346,347. See
Corruption and Male and fe-
male.

Ferocious, 115, 116, 323.

Fetter, 53, 62, 64, 123, 327.
Action and Bond.

Fibres, 176, 349.

Fickleness, 167. See Mind.

Field, 41, 72, 354-

Fierce. See Ferocious.

Fig tree, 89.

Figure and trope. See Bhagavadgita
and Sanatsugitiya, and Simile.

Finding fault. See Carping.

Fire, 45, 57,61, 62, 67, 73, 74, 80, 83,
88, 94, 95, 97, 102, 112, 113,
127,156,192, 242, 247, 257, 259,
260, 261, 263, 268, 270, 271,276,
277, 279, 283, 288, 307, 308, 319,
336, 338, 342, 346, 353, 360, 362,
380, 388.

— and smoke, 57, 127.

See

410

BHAGAVADGITA, SANATSUGATIYA, ANUGITA.

Fire, discarding, 67.

— of destruction, 95.

— of knowledge, 60, 62.
See Brahman and Sense.

Firm, 45, 49, tor. See Fixed.

Firmness in vows, 83.

— of belief, 77.

— of mind, 49-

— of resolution, 70, 125. See Cou-
rage, Faith, and Understanding.

First, 161, 345, 382 seq.

First-born. See First.

Fish, 90, 155, 374.

Fisherman, 382.

Fit donee &c. See Gift.

Fixed firmly, 29, 89, 111.

Fixing. See Concentration.

Flame. See Fire.

Flamingo, 138, 189.

Flesh, 252, 335, 343, 367.

Flickerings, 69.

Flippancy, 183.

Flower and fruit, 85, 93, 285, 286,
309, 313, 365, 371, 388.

— bunches, 313.

Flowery talk, 47.

Flowing element, 342.

Foam and water, 104.

Foe. See Enemy.

— terror of, 43, 43, 58, 62, 76, 82, 84,
91, 97, 99, 126, 232, 234, 311.

Foetus, §7, 144, 176, 240, 242.

Following. See Imitation and Obe-
dience.

Folly, 126. See Frenzy.

Fondness, 74. See Acquisition.

Food, 83,118, 119, 144,156,159, 188,
216, 233, 235, 238; 252, 254 270,
279s 343, 353s 360, 363, 364, 388,
See Eating.

— cooking for oneself only, 53.

— digestion and distribution of, 273,

277.
— fourfold, 113.
— moderation in. See Eating.
— origin of creatures, 54.
Forbearance. Sce Forgiveness.
Force. See Brute force.
Forest, 173, 259, 284, 285, 286, 288,
397, 342, 361, 362, 363, 372, 386.
noe 217, 307, 316, 345, 354, 358,
362.
Forest - ucts, 361.
Forgetfulness of Arguna, 230.
— of Krishna, 230,
— of one’s nature, 50, 152, 154.
ἈΝ

Forgiveness, 86, 90, 101, 103, 114»
126, 176, 181, 182, 183, 330, 331,
325, 326, 359, 362, 373.

Form divine, 92, 93, 229.

— divine, entry into. See Entrance.

— divine, sight of desired by gods, 99.

— divine, wonderful, 94.

— fierce, 95. See Terrible.

— human. See Human.

— infinite, 97, 98.

— material of Brahman, 58.

— of Brahman. See Brahman.

— universal, 97, 98, 99, 130. See
Degradation.

Former life. See Life, previous.

Formless, 233, 247.

Forms, many, 83, 92, 93, 274. See

— of all, 93.

— of nature, 74.

Fortnight, 81, 188, 316, 3 30,352, 356.

Fortune, 90, 131.

Four-handed, 98.

Fragrance, 74, 247,357, 258, 286, 291,
309. See Objects of sense, Ῥεῖ:
fume, and Senses.

Free, 60, 65, 243, 342.

Freedom from action, 52, §4,§6,127,
256, 257, 362.

— from delusion, 75, 76.

— of will. See Desire and Free-will.

Freeman, E. A., 5, 18, 303.

Free-will, 53, 56, 80, 83, 128, [56, 157.

Frenzy, 115, 116, 1§1, 168, 183, 323.
See Folly.

Friend, 40, 41, 58, 67, 68, 72, 84, 97,
98, 101, 110, 167, 185, 183, 134,
233, 246, 290, 295, 364.

Friendly, 101, 342.

Frivolous, 308.

Fruit, connexion of with action, 65.

— of action, 48, 49, 48, 59, 60, 65,
67, 73, 76, 81, 84, 85, 100, 101,
109, 118, E19, 120, 121, 122,133,
124, 125, 126, 153, 156, 158,165,
188,191, 236, 240, 243, 264, 307,
312, 325, 326, 348, 355, 365,369,
373, 380, 382.

— of Sankhya and Yoga, 64.

— of worship, 76, 81, 84. See
Flower, Phalasruti, and Tree.

Frustration of desire, 50. See Deure.

Fuel, 62, 247, 259, 261, 268, 28 3, 256,
290, 291, 307, 308, 342.

Fugitive. See Perishable.

Full of Brahman, 59.

INDEX OF PRINCIPAL MATTERS.

4ιτ

Funeral rites. See Balls of food.

Future, 76, 79, 90, 170, 194, 269, 314,
325, 331, 366, 392. See Entities
and World.

Gadfly, 284.

Gahnavi. Ganges.

Gain and loss, 47, 151,170, 246. See
Earnings.

Gainas, 224, 225, 226, 364.

Gamadagni, 294, 295, 300.

Gambling, 324. See Game.

Gambu, 346.

Game, 91. See Gambling.

Gamut, 385.

= 5. 54) 215, 222, 303, 304,
306.

Ganamegaya, 229.

Ganardana, 41, 42, 52, 88, 99, 233,
393.

Gamas, 346.

Gandhira, 385.

Gandharvas, 89, 94, 178, 347, 387.

Gandiva, 40.

Gafigam, 223.

Ganges, 90, 222, 354.

anew 89, 184.

piel lay 262.

Garrat 168,181. See Taciturnity.

Garuda, 5 go.

Gasp, 239.

Gastric. See Fire.

Gaudapiida, 160, 324, 376.

Gautama, 208, 213, 218, 224, 236,
314, 353, 354, 359, 362, 363, 365.
See Buddhism,

Gayadratha, 96.
Giyatrl, go, 353.

— his position in army, 38.

Generation, 74, 89, 260, 287, 336.
See Organs and Senses,

Generosity. See Gifts.

Genital organ, 261, 336, 338.

Gentle, 114, 119, 341.

Gifts, 21, 22, 23, 81, 84, 85, 86, 98,
99) 1145) 116, 118, 119, 120, 121,
122,127, 147,167, 169,173, 182,
183, 384, 218, 242, 382, 320, 321,

324, 325, 326 330 340, 359) 364
376. See : P ᾿
Girdle, 217, 360.

219, 332.
Gia "See Bhagavadgita.

Given up to God. See Devotion.

Gladstone, W. E., 4.

Gleaning corn, 21, 317.

Glorification, 64, 83.

Glorious, 172, 289, 303.

Glory, 43, 74, 86, 91, 93, 95, 97,
98, 112, 126, 148, 164, 179, 180,
185, 186, 192, 276, 287, 308, 376,
377.

Glow-worm, 239.

Glutinous, 384.

Gwinakanda. See Vedas.

Gaanendra Sarasvati, 33.

Gnat, 374, 379.

» 59, 61, 65, 67, 69, 73) 75, 79,
80, 81, 83, 85, 86, 87, 97, 99,
100, 102, 104, 106, 107, 117, 156,
163, 167, 182, 231, 233, 255, 256,
258, 311, 315, 333) 349, 358, 372,
387, 388, 392.

Goat, 290, 321, 353.

God, 98, 192, 284.

— dear to man of knowledge, 75.

— form of, 76, 78.

— full of. See Full.

— manifest, not to all, 76.

— mover of world. See Movement.

— not active agent, 59, 65, 106.
See Soul.

— primal, 96.

— source unknown, 86.

— superior none, 74. See Brahman,

eity, Dependence, Hatred, and
Yovara.

Goddess, 347.

Godlike. See Endowments.

Gods, τό, 53, 61, 80, 84, 86, 87, 88,
93. 94, 95, 99, 105, τοϑ, 109,
118, 119, 126,146, 8§1, 1§3, 160,
169, 186, 241, 250, 254, 25, 282,
283, 305, 306, 316, 320, 322, 324,
327) 331, 338) 345, 347, 3545377)
387, 389, 390.

— censure of, 150.

— disparagement of. See Disparage-
ment.

— first of, 87, 93, 95, 97.

— lord of, 84, 87, 93, 95, 96 98.

— nature of. See Endowments.

— sacrifice to, 61.

— sovereignty of, 43.

— world of, 84,254, 322. See World.

Going and returning. See Coming
and going, and Return.

412

BHAGAVADGITA, SANATSUGATIYA, ANUGITA.

Gold, 68, 110, 189, 209, 333, 3535 365,

389.

Goldstiicker, Prof., 3, 5, 6, 8, 14, 20,
33) 74. 79, 89, 118.

ood, 42, 43, 52) $3, 59, 68, 85, 91,

105, 108, 109, 11§, 118, 120, 124,
168,175, 178, 191, 243, 276, 277,
282, 287, 290, 292, 29 3, 300, 301,
302, 311, 314, 316, 319, 320, 325,
326, 348, 349,358, 359, 368, 377,
390.

— deeds,doers of, 72,75,105,153,243-

Goodness, 75, 91, 106, 107, 108, 109,
117, 118, 120,122, 124, 125, 126,
184, 276, 278, 300, 306, 328, 319,
326, 327, 328, 329, 330, 333, 334,
373» 374, 376.

Government of tongue.
turnity.

— of world. See Universe.

Governor. See Ruler of universe.

Govinda, 40, 43.

Gracious, 95, 98.

Gradation, 381, 385, 387, 388.

Gradual progress, 70. See Improve-
ment.

Grain, 361.

Grammarian, 174.

Grammatical blunders of demons,
152.

Grandsire, 38, 40, 83, 194, 244, 271,
289, 295, 300, 303, 304, 314, 374.

— great, 97.

Grandson, 40.

Grass, 68, 142, 159, 360.

Gratitude, 176, 177.

Great, capacity of becoming, 92.
See Large.

— men, 54, 72.

Greatness, 333, 347, 354.

Greatness of Supreme, 92, 97, 528,
157, 287, 336.

— worldly, 151, 178.

Greek poetry, 5, 18, 203.

Green, 384.

Grey, 179, 384.

Grief, 42, 43, 44) 45, 46, 66, tor,
115,118, 126, 128, 166, 181, 183,
193, 250, 284, 285, 301, 320, 326,
3275343, 354, 355, 356, 357, 366,
293. See Sorrow.

Griffiths, R. T. H., go.

Grote, G., 5, 6.

Group. Sce Collection.

— of senses, See Senses,

Gudakesa, 39, 43, 88, 92.

See Taci-

Guesses at truth, 8, 12.

Guests, 216, 243, 285, 286, 306, 353,
361, 364.

Guide, 348.

Guilt, 98. See Fault.

Guru. See Preceptor.

Gurusishyasamvada, 199 seq. See |
Anugita.

Guruskandha, 222, 346.

Gyotishsoma, 156, 164.

Habit of pondering, 78, 250.
Habitation, 251. See Dwelling.
Hair, 40, 93, 130, 362.

— matted. See Matted hair.

— thick, 39.

Half-hearted, 73.

Hall, F. E., 8, 10, 28, 141, 197, 208,
202, 204, 219, 221, 222, 244, 280,
285, 300, 317, 327,332, 333) 334.
337, 338, 373, 399, 392.

Hamilton, Sir W., 378.

Haansa, 381.

Hands, 53, 261, 359, 367.

— four, 98.

— joining, 93, 94, 96, 294, 311.

— on all sides, 103, 203, 353, 332-

— one thousand. See Arms.

Hanging, 237.

Hankering. See Craving, Desire.

Hanumat. See Ape.

Happiness, 51, 63, 65, 66, 70, 76, #5,
87, 101, 103, 107, 108, Fro, 116,
117, 126, 170, 185, 189, 333, 242,
350, 255, 270, 385, 300, 311,304,
325,341, 342) 347, 348, 369, 378,
380, 389. See Enjoyment,
Pleasure, and Unhappiness.

Hard, 341, 384.

Hari, 92, 130, 219, 347.

Harmlessness, 83, 86, 101, 103, 114.
119, 124, 325, 364, 373, 376

Hars! ita, 28.

Harshavardhana, 27, 28.

Harshness, 114,181,256. See Mer-
cilessness.

Haste, 175.

Hastin§pur, 2, 394.

Hateful to Supreme Being, 85. See
Likes and dislikes.

Hatha-yoga, 297.

Hatred, 68, 85, 99, ἴοι, 116, 165,
182, 194, 281, 288, 289, 301, 320,
323, 365. See Antipathy.

Haug, M., 19, 221, 276, 277.

Haughty, 167, 168, 320, 124.

INDEX OF PRINCIPAL MATTERS.

413

Head, 69, 79, 93, 103, 238, 253, 332,
367. See Bow.

Heads smashed, 95.

Headstrong, 125, 320. See Stubborn.

Health, 118.

Heard instruction, 49, 105, 173, 283.

Hearer, 282, 283.

Hearing, 130,246, 258, 259, 309, 351.
See Heard, Instruction, Senses,

Heart, 42, 43, 50, 51, 52, 64, 69, 70,
79, 85, 87, 88, 98, 104, 113, 114,
118, 119,122,129, 1§3, 177, 183,
187, 192,194, 232, 239, 242, 251,
2§2,278,281, 282, 283, 287, 293,
303, 308, 332, 343, 345, 350, 361,
394

Heat, 84, 95, 237, 329, 330. See
Warmth.

— and cold. See Cold and heat.

Heaven, 42, 46, 47, 48, 49, 72, 81, 84,
93, 94, 120, 125, 126, 130, 156,
158, 159, 165,179, 187, 192, 240,
264,281,289, 290, 307, 322, 325,
337,344, 360, 361, 362, 368, 389.

— degrees in, 240.

— sovereignty of, 43.

— touching, 94.

— voice from, 295.

Heaviness, 320, 327. See Lazy.

Heedlessness, 63, 97, 108, 109, 126,
152,153,155, 1§6, 168, 169, 170,
176, 183, 253, 324, 359.

Hell, 41, 42, 116, 155, 183, 190, 233,
240, 259, 321, 378.

— ways to, 116.

Helpless, 336, 365.

Helplessness of Arguna, 43.

Herbs, 83, 113, 346, 388. See Vege-
tables.

Heretics, 171.

Hermitage, 221, 285, 294.

Hero, 37, 95, 98, 295.

Hidden. See Concealed.

Hideous, 343.

Highest, 74, 99, 108, 113, 244, 309,
326, 336, 342, 344, 347, 351, 3545
265 369, 372, 389, 390. See

upreme.
High position, 68, 178, 233.
High-souled, 75, 79, 83, 94, 96, 98,
151,294,295, 296, 314, 327, 348,
389, 391, 393.
Hill, 284, 287. See Mountain.
Himalaya, 29, 89, 222, 346.
Hirawyagarbha, 108, 111,186,335, 333.
History, 1.

Holes, dwellers in, 345.

Holiness. See Purity.

Holy, 87, 119, 331, 333, 336) 347,
354, 377, 378, 392. See Devout.

— dialogue, 129, 130.

— means of immortality, 102.

— men, 72.

— world, 84.

Home, 113, 170, 355.

— of woes, 79.

Homeless, 101, 103, 352, 355-

Homeric question, 4, 5.

Honey, 188, 190.

Honour, 116, 118, 119, 160, 243, 246,
302, 361, 363.

— and dishonour, 68, 101, t10.

Hope, 82, 115.

Horizontally, 287.

Horrific. See Terrible.

Horses, 89, 187, 381, 386.

— white, of Arguna, 38.

Hospitality, 286, 294. See Guest.

Host, 358.

Hosts, See Army.

Hot, 118, 246, 384.

Hotri. See Priest.

House-decoration, 207, 324.
Habitation.

Householder, 307, 316, 354, 358,
360, 362, 377.

Hrashikesa, 38, 39, 43, 96, 121, 242,
248, 270, 363, 367.

Hue. See Colour.

Human form, 76, 83, 87.

— world, 20. See World, human.

Humility, 65, 116, 314, 326. See also
Modesty.

Hunger, 151, 356, 359.

Hunter, 142, 167.

Hurry. See Haste.

Hurtful, 384.

Hurtfulness. See Harmlessness.

Husband and wife, 98, 256.

Hymns, 94, 102, 280, See Saman.

Hypocrite, 53, 164.

See

1da, 257, 277, 318.

Idealism, 107, 387.

Identification with Brahman, 52, 61,
62, 64, 65, 69, 70, 71, 75, 83,
106,114, 120, 128, 1§6, 163, 164,
167,169, 176, 181, 188, 189, 190,
191, 193, 234, 283, 385. See
Unity.

— of self with all, 62, 64, 246, 307,
310. Sce Unity.

414

BHAGAVADGITA, SANATSUGATIYA, ANUGITA.

Identification of self with wife &c.,
64, 103, 248.

Identity. See Soul.

Idiots, 321.

Ignominy, 233. See Disgrace.

Ignorance, 63, 65, 76, 87, 100, 103,
109,114,116, 120, 151,155,157)
160, 168, 171, 178, 186, 267, 319,
322, 357, 390.

— about Supreme, 75, 76, 309.

Ignorant people, 55, 63, 76, 109, 151,
156, 158.

Ikshvaku, 58.

Ill-conducted, 71, 85, 105, 321.

Ill-success. See Success.

Illumination of world, 178, 186.

Illustrious. See Great men.

Image, 208, 242. See Embodiment
and Representative.

Imitation, 55.

Immaculate. See Soul.

Immaturity, 320.

Immediate knowledge. See Direct.

Immortal, 43, 44, 45, 84, 86, 102, 103,
109,110, 143, 152, 153, 166, 168,
170, 176, 179, 180, 182, 185, 187,
189, 190, 191, 192,193, 244, 255,
282,313, 343, 357, 367, 372, 373,
391.

Immovable, 100, 159, 266, 307, 321,
330, 331, 353, 355, 383, 387.
See Movable.

Immutable. See Unchangeable.

Impartiality, 85,101,128, See Alike
and Equability.

Impassable, 284, 285, 389.

Impatience, 166.

Impediment. See Obstacle.
Imperceptible, 234, 241. See Per-
ceptible.

Imperfect. See Knowledge.

Imperfection, 168,

Imperishable, 58, 81, 128, 245, 248,
357, 367, 385.

Impermanence. Sce Perishable.

Impiety, 41, 125, 158, 246, 319, 348.
See Piety.

Implement. See Instrument.

Important. Sce Excellent.

Impression, 247, 264, 266, 318, 358,
383, 392.

Improvement, 323.

Impure, 118, 125, 154.

Inaccessible, 295.

Inaction, 48, 53, 60,67, 115,122,125,
320, See Freedom from action.

Inanimate creation, 77, 244.
Inattention, See Heedlessness.
Incarnation, 59, 221. See Manifesta-

tion.

Incautious, 97. See Heedlessness.

Incendiary, 41.

Inclination, 282, 283, 318. See Dis-
position.

Incombustible, 44, 45-

Incomprehensible, 391.
knowable.

Inconstancy, 287, 289, 335.

Incontinent, 216.

Incorrect. See Conviction and
Knowledge.

Indecision. See Misgivings.

Indefeasible, 110.

Indefinable, 44, 94, 97.

Independence, 326. See Dependent
on none,

Indescribable, 100.

Indestructible, 44, 45, 46, 54, 66. 77.
78, 80, 94, 96, 99, 100, 113, 173»
179, 244, 348, 257, 292, 391.

India, South, Dialect and
Tank,

Indication of Brahman, 102.

Indicative use of words, 272.

Indifference, means of, 341.

— to ordinary books, 49.

— to worldly objects, 9, 10, 69, 71.
89, 101, 103, 111, 128, 168, 169,
233,247, 326, 341%, 365, 366, 392,

Indifferent, 68, 82, 100, 110, 113.

Indigent, 256, 304, 376.

Indignities, 233. See Ignominy.

Indische Studien, 33.

Individual soul, See Soul.

Indivisible, 45.

Indolence, 108, 320. See Lazy.

Indra, 88, 89, 96, 175, 219, 250, 261,
282, 316, 338, 346, 388.

Indraprastha, 329, 394.

Indu, 346.

Indulgence of senses, 54. See Senses,

Industry, 91. See Assiduous.

Inexhaustible, 44, 45, 58, 59, 75,76.
83, 84, 90, 92, 94, 106, 107, Itz,
113, 124, 187, 250, 332, 372.

Inexpugnable, 312.

Infamy. See Disgrace.

Infancy compared to death, 44.

Inference, 160, 291, 367, 373, 374-

page See Beasts, Entities, and

a
Infidel, 378.

See Un-

INDEX OF PRINCIPAL MATTERS.

415

Infinite, 93, 96, 97, 98, 344, 348.
Information. nowl
Ingenious, 173.

Ingredient, 385.

Inheritance, 21, 217.

Initiation, 285, 286, 347, 361.
Injury, 101, 114, 119, 124, 159, 167,
168, 176, 182, 318, 323.

Harmlessness.
Insatiable. See Desire.
Inscriptions, 13, 38, 223.
Insects, 225, 321, 339.
Insignificant, 124, 335.
Inspiration, 76, 281,
Instruction, 21, 22, 33,87, 102, 05,
172,176, 177, 218, 248, 251,254,
264, 281, 282, 283, 290, 312,324,
359, 365, 393, 394
astructor, See Preceptor.
Instrument, 61,123, 278, 348,357,365.
Intellect, 86, 90, 257, 309, 320.
Intelligence, 86, 125, 127, 234, 241,
242, 263, 269, 276, 384, 286, 296,
304, 305, 308, 311, 332, 371, 381.
Intelligent. See Unintelligent.
Intent, 66, 73, 110, 308, 392. See
Concentration,
Interest, 54, 193.
Interminglings. See Caste.
Interpolation in Mahabhirata, 4, 34,
340. See Anugita.
Interspace between earthand sky, 94.
Intoxicating drinks, 183, 279.
Introspection, 105.
Invincible, 180, 389. See Uncon-
querable.
Invisible, 192. See Movement, con-
cealed, and Regulation.
Involuntary action. See Free-will.
Irascible, 167. See Wrath.
Iron, 208, 242.
ee worship, 84.
panishad, 54, 62, 71, 104, 106, 153,
160, 180, 187, 192, 193, 194, 248,
305, 391.
SVATA, 219, 315, 3546
svaragita, 2.
Itihasa, ancient, 198, 207, 210, 226,
238, 256, 261, 268, 270, 274, 277,
282, 289, 293, 296, 303, 310,

ewels, 347, 353.

joint, 237, 258, 356.
— earnings.
Journey, 380,

Jere 94, 95.

ings,

err 326.
oy, 86, 96, 98, :ΟΙ, 116, 131, 183,
185, 284, 300, 301, 325, 326, 357,
363, 378.
oy and sorrow, 135, 183.
udgment, 51, 76. See Discernment.
uice, 113, 236, 238, 252, 363.
ungle. See Forest.
ust, 123.
ustice, 131.

K&dambari, 27, 28.

Kaffirs, 97.

KXakrapravartana. See Wheel, turn-
ing of.

Kakravartin, 232.

Kalidasa, 13, 14, 28, 29, 30, 80, 220,

Kandala, 23, 322, 343.
KXandra, 219, 220.
Kandrayasa, 164.

K4aéipura, 223.

Kapila, 89, 105, 124, 911.
Karmakinda, See Vedas.
Karmamirga, 171.
Karmayoga, 105.

Karwa, 7, 38, 95, 96

Kartavirya, 231, 293.

Karvaka, 24, 214, 376, 377.

Kasi, 37, 39.

Kisik’, 12.

Ka4syapa, 205, 331, 232,234, 235,245;
314, 389.

ai ra, 32, 206,

Kathavare, A. V., Prof., 137, 199.

Kasdopanishad, 45, 46, 57, 65, 66, 67,
76,78, 79, 80, 108, 181,113,124,
329, 152,153, 154, 156,157,158,
160, 162, 163, 169,170, 172,173,
175,176, 179, 180, 186, 187, 188,
192,193, 211, 232, 233,234, 246,
247, 249, 253, 264,286, 313, 317,
333) 337» 338, 339, 341,346, 370,
385, 386, 388, 391, 392.

Katurhotra, 277.

Katyayana, 12.

Kaumudt. See Siddhinta-kaumudi.

Kaunteya. See Kuntt.

Kauravas, 2, 3, 6, 26, 38, 39, 40,62,88,
98, 135, 136, 311, 312, 393, 394.

j-upan: , 313, 180, 208,

249, 259, 264, 268, 971,277, 334,
36a, 389.

BHAGAVADGITA, SANATSUG@ATIYA, ANUGITA.

416

Kautsa, 214.

Kavyas and Narakas, 13, 15, 142, 144.
Keeping people to duty. See Duty.

Kekitana, 37.

Kenopanishad, 163, 257.

Kerala, 223.

Kesava, 35, 40, 49, 52, 87, 96, 130,
229, 230.

Keshub Chunder Sen, 26.

Kesin, 121.

Kettledrum, 38.

Kébandas, 16, 111, 146, 164, 171, 172.
See Vedas.

Kbandogya-upanishad, 17, 20, 58, 64,
68, 79, 81, 84, 88, 90, 91, 114,
120, 141, 143, 145, 1§0, 152, 156,
158, 161, 164, 165, 166,167, 170,
171, 172,173, 174, 175,176, 178,
479, 187, 189, 190, 191, 193, 1945
224, 233, 234, 236, 238, 239,241,
243, 246, 249, 252, 258, 259, 262,
263, 264, 265, 266, 268, 269, 270,
271, 277, 285, 287, 290, 291, 295,
312, 314, 320, 331, 323, 331, 337,
339) 34% 345) 347) 353, 389,391,

393.

Killing, 96, 116. See Murder.

Kind. See Compassion,

King, 23, 30, 72, 82, 89, 90, 95, 162,
167, 169, 170, 171,175, £78,179,
181, 185, 233, 294, 296, 299, 303,
346, 347, 348. See Ruler.

Kingdom, 43, 96, 302, 303, 304, 305.
See Sovereignty.

Kinnaras, 347, 354.

Kinsmen, 40, 41, 42, 68, 159, 233,
246, 281, 294.

Kintamazi, 179.

Kitraratha, 89.

Knowable. See Knowledge, object of.

Knower. See Knowledge, subject of.

Knowledge, 12, 17, 44, 46, 47; 52, 55,
56, 57, 58, 59, 60, 61, 62, 63, 65,
67, 68, 72, 73, 75, 81, 82, 83,
84, 86, 87, 89, 91, 99, 100, 101,
102, 103, 104, 106, 107,108, 109,
113,124, 118, 123,224, 126,127,
128, 129, 147,154, 156, 158, 159,
162, 164, 166, 167, 168, 173, 174,
175, 176, 177, 178, 179, 180,181,
187, 188, 189, 190, 194, 231,
239, 242, 245, 247, 253, 254,256,
261, 262, 263, 264, 266, 267,276,
279, 280, 286, 287, 288, 292, 307,
308, 309, 310, 312, 313, 314, 315,
316, 317, 319, 320, 322, 326, 331,

332) 335) 337) 339, 34%, 341,348,
349) 350, 351, 352, 355, 367, 368,
369, 370, 371, 373, 373,374, 375»
377, 378, 379, 380, 381, 388, 389,
390, 391, 392.

Knowledge, boat of. See Boat.

— branches of, 84, 315.

— ceasing of, 239. See Perception.

— clear, 126,

— complete, 73.

— constancy in. See Perseverance.

— culmination of, 127.

— deprivation of by desire, 75.

— destruction of, 113.

— devotion better than, 73.

— direct, 82.

— exhaustive, 73.

— eye of, 106, 112, 839.

— fire of. See Fire.

— goal attainable by, 104.

— highest, 73, 106, 151, 240, 261.

— immediate. See Direct.
— imperfect, 55, 125, 309.

— incorrect, 125.

— inexpugnable, See Inexpugnabte.

— insignificant. See Insignifcant.

— lamp of, 87.

— light of, 66,

— little, 115.

— loss of, 75.

— man of, 11, 51, 54, 56, 57, 62,
72, 73) 75) 9ἴ, 119, 146, 15>,
158, 373, 392.

— modification of, 312.

— mysterious, 81.

— object of, 83, 94, 97, 103, τος,
123, 172, 262, 310, 312, 382.

— of creation, 341.

— of everything, 114. See Universal.

— of geography, 222 seq.

— of God, 99.

— of previous lives, 58.

— of self, 46, 51, 65, 87, 126, 334.

— of supreme, 87.

— of truth, 103, 335, 348, 381.

— practical, 349.

— prompting to, 123.

— pursuit of. See Perseverance.

— removal of, 113.

— seeker of, 75.

— source of, 248, 308.

— subject of, 97, 123, 26a.

— sword of, 63, 371.

— three branches. See Branches,

supra.
— through fai:h, 63. See Faith.

INDEX OF PRINCIPAL MATTERS,

Knowledge, want of, 49, 73, 84, 162.
See Ignorance.

— within oneself, 62, 66, 380.

See Progress, Sacrifice,
Understanding.

Kola, 223.

Kolharkar, V. M., 137.

Kosegarten, 139.

Koshrbavat, 222, 346.

Kratu, 83.

Kripa, 38.

Krishna, 3, 4, 9, 11, 12, 34, 49 41,
48, 49, 52, 56,58, 59, 63, 67, 71,
72, 73, 78, 88, 91,95, 96, 97, 98,
99, 102, 106, 110, 183, 117, 21,
330, 133, 197, 198, 205, 229, 230,
331,254,284, 310,393,394. See
Being-Supreme and Brahman.

— DvaipSyana. See Vy4sa.

— imitation of, 55.

— nought to do, 54. See Embodi-
ment.

Krita, 353.

Kritavirya. See K&rtavirya.

Kshatriyas, 22, 23, 24, 43, 46, 126,
127,128, 152,155, 162, 165,174,
579, 18§, 205, 209, 217, 22,255,
295, 300, 329, 345.

— kinsmen of, 295, 296.

Kshetra, 102, 124, 105, 106, 310,
350, 372.

Kshetrag@a, 102, 105, 106, 109, 253,
284, 287,288, 293, 308, 310, 350,
35%, 352) 374) 377) 378) 379, 386,
387, 390, 393.

Kubera, 88, 347.

KullGika Bhagsa, 262.

Kumirasambhava, 29, 69, 80, 220,
257.

Kumirila, 31.

Kunte, M. M., 30.

Kunti, 38, 40, 44, 47, 50, 53, 57, 66,
71, 74, 78, 79, 82, 84, 85, 95,
102, 106, 107, 116, 117, 127,
128, 254, 393.

Kuntibhoga, 37.

Kuru, 47, 72, 108. Sce Kauravas.

Kurukshetra, 3, 37, 198.

Kusa grass, 68, 159.

and

Labour, 69, 100, 184, 323, 324, 356.

Ladle, 261.

Lalita Vistara, 146, 183, 208, 212,
226, 261, 275, 284, 289, 337.

Lamentation. See Grief.

Lamp, 69, 242, 253.

(8)

417

Lampof Κπονϊεάκε. See Knowledge.

Lances, 294.

Land, 339, 382.

Language, 90. See Bhagavadgit,
Dialects, and Style.

Lapse of time, 58.

Large, 285, 327, 357.

Lassen, 3, 30, 34, 35,91.

Lassitude, 320.

Last moments. See Death.

Laudation, 324. See Praise.

Law, 4, 207, 268, 269. See Regu-
lations.

— sacred, 83.

Lazy, 125, 126, 151, 320, 326.
Indolence and Stolidity.

Leaf, 85, 313, 361, 365, 371, 374.

— of Asvattha, 111, 189.

Lean, 288, 384.

Learned, 44, 49, 50, 55, 56, 60, 63,
64, 65, 66, 87, 103,121, 132,353,
154, 157, 160,161, 162, 164,172,
174,176, 185, 257, 260, 270,278,
279, 284, 312, 315, 332, 3375339
341, 360, 367, 370, 371, 374, 378,
379, 381, 386. See Well-read,

Learner. See Pupil.

Learning, 65, 114, 124, 128,178, 182,
232, 239, 269, 308, 326, 341, 348,
353, 359, 388, 389. See In-
struction and Study.

Leavings, 53, 62, 118, 358, 360.

Left-hand, shooting, 96.

Leg, 189. See Feet.

Leibnitz, 268.

Letter, single. See Om.

Letters, go, 264.

Lewes, G. H., 57.

Libation to manes, 41.

Liberality. See Gilts.

Licking, 95, 113.

Life, 40, 54, 74,89, 118, 160,162,177,
181, 192, 246, 268, 269, 276,379,
289, 290, 291,295, 302, 317, 318,
321, 325, 355, 357. See Birth
and Death.

See

— conditions of, 233.

— course of, 89, 111, 190, 191, 201,
233, 235, 243, 245, 253, 258, 259,
284, 285, 287, 306, 312, 313, 338,
341, 355, 357, 359, 361, 368, 370,
386, 390.

— exhaustion of, 236.

— form unknown, t11.

— forms of, 154, 321.

— higher, 285, 322.

Ee

418

Life, limit of, 244, 311.

— long, 236.

— many a, 58, 73, 75.

— offering to supreme, 87.

— previous, 56, 58, 72,117, 188, 243,
244.

— subtle, 284.

— transient and miserable, 79, 86.

— vain, 54.

Life-winds, 61, 62, 67, 78, 79, 113,
123,125, 140, 157, 189, 190,237,
238, 242, 246, 257, 258,259,263,
264, 265, 266, 270,271, 272,273,
274, 275, 276, 277, 280, 289,290,
292, 318, 331, 336, 353, 372, 373

— concentration of. See Breath.

— production and preservation of,
238.

Light, 69, 74, 10, 163, 180, 186, 260,
305, 316, 319, 330, 332, 334, 3445
369, 379, 380, 387. See Object
of sense.

— of knowledge, 66, 108.

— within oneself, 66. See Enlight-
enment.

Lightness, 319, 327, 332.

Lightning, 179, 337, 340.

Likes and dislikes, 56, 71, 118, 288,
289. See Affection and Aver-
sion.

Limbs, 50, 177, 242, 342, 359, 366.

Limitation. See Perfection and
Time.

Linen, 360.

Lion, 38, 90, 295, 345.

— manner οὗ, 353.

Liquid, 354. See Flowing element.

Liquors, 389.

Lisping, 322.

Literature, 1, 13, 15.

Littleness, 46, 191.

Livelihuod. See Body, support of.

Lokayatas. See Karvakas,

Long, 384.

Lonzing. See Desire.

Looker on, 55. See Activity, Soul,
passive spectator.

Looking-gliss. See Mirror.

Lord, 65, 83, 87, 88, 92,97, 195, 109,
113,116, 128, 165, 173, 188, 190,
231, 263, 267, 293, 294, 303, 333,
345) 3475 388, 393, 394.

— in the bodies of all, 116, 138.

— of all, 83.

— of beings, 58, 273.

— of gods. See Gods.

BHAGAVADGITA, SANATSUGATIYA, ANUGITA.

sei of soiree ee

—ofs . See Speech.

—of cares. See Universe, lord οἱ.

— of ponte: See Worlds, master
of.

— supreme, 106, 352.

Loss, 124, 166,

— of the Brahman, 71.

Lotus-eye, 92, 294.

— heart, 194, 342, 344, 392.

— leaf, 64, 92, 289, 374, 379-

— seat, 93.

Love, 74, 87, 89, 394-

Low. See High.

Lower species, 241, 330, 339. See
Beasts and Creatures.

Lunar light, 81.

— mansions, 88, 158, 346, 352, 387.

— world, 20, 240.

Lust, 115, 116, 117, 125, 166, 167.
183, 233, 246, 325, 331, 359-

Mace, 93, 98.

Machine, 129.

Madhava, 38, 40, 230, 231, 252.

MAadhavasarya, 32,90, 135, (39, 284.

Madhu, 40, 42, 71, 77, 231, 252.

Madhusfidana, 5, 19, 35, 72, 89. οἵ.
92, 96, 107, 108, 113, 123.

Madhvaéarya, 30, 31.

Madhyama, 385.

Madhyamika Bauddhas, 376.

Maghavat, 219, 347.

Mahabharata, 2, 3, 4, 5,6, 28, 34, 35.
135, 136, 137,138, 140,155, 160,
170, 181, 187, 197,208, 202, 203.
204, 205, 206, 209, 221,225, 227.
229, 234, 253, 256, 271, 281,284,
292, 295, 301, 304, 305, 308, s1c,
315, 318, 319, 325, 328, 329,342,
344) 351, 353s 354. 358, 360, 37
374,383, 384, 385, 386, 398. See
Bhishma Parvan.

Mahabhishya. See Pataz ali.

Mahat, 157. See Understandiny.

Mahivrata, 180.

Mahendra, 222, 223, 346.

Ma&hesvart, 219, 347.

Mahidhara, 248.

Maintenance. See Body, support ot.

Maitri-upanishad, 50, 51, 52. 53. δι,
68, 79, 100, 102, 105, 182, 1&2,
155,158, 160, 162, 170, 178,97 1.
175, 185, 186, 187, 189, 192,894,
233, 234, 238, 241, 243,247,253,
252,255,259, 263, 268, 269, 270,

INDEX OF PRINCIPAL MATTERS.

271, 274, 277, 305, 320, 323, 361,
370, 371, 378, 379, 386, 390, 391,
392.

Makara, 90.

Maker, 379.

Male, 346.

— and female, 115, 244.

Malicious, 125. See Malignity.

Malicnlty. See Harmlessness and

μων τ. 30, 293.
Malyavat, 222, 346.
ἀμ τὰ creation of, 74. See Crea-

- deacenilaat of Manus, 86.

— highest, 129.

Management, 324. See Business,

Mandukya-upanishad, 79, 247, 251,
259, 324, 376.

Manes, 83, 85, 89, 93, 153, 169, 221,
296, 306, 324, 325, 345, 366, 389.

Manifestation, 65, 76, 77, 83, 87, 88,
104,107, 108, 292, 322, 317, 318,
374, 379, 380. See Form, In-
carnation, and Nature.

Manifold, 375, 377. See Forms,
many.

Mawipushpaka, 39.

Mankind, 345, 347, 348, 353, 354,
356, 378, 386, 387, 389.

Manliness, 74.

Man-lion, 89.

Mansions, 108.

Mantras, 119, 209, 264. See Verse,
sacred.

Manu, 20, 21, 22, 23, 24, 27, 30, 37,
48, 58, 80, 86, 147, 153, 159, 179,
203, 208, 250, 217, 218, 225, 233,
262, 279, 284, 339) 353, 354, 358;
359, 360, 361, 362, 363, 364, 365,

368.

Margasirsha, 27, 90, 91.

Mariéi, 88, 387.

Marriage, 121.

Marrow, 252.

Marats, 88, 92, 94, 346.

Master of world, 97. See World.

Match. See Equal.

Material cause. See Cause and
Nature.

Materialists, 24, 27.

Matsya- 113.

Matted hair, 360, 375.

Matter, 379.

Maturity, 177.

Maurice, F. D., 1.

419

Hig 197, 229.
aie See Nature.
McRindle, 223.
Mean, 116.
Means, 376, 377, 380, 391.
Wealth.
Meat, 236.
Medicine, 83, 388.
Meditation, 64, 79, 84, 86, 100, 103,
105,128,192, 248, 249, 351, 3§2,
299, 300, 333, 341, 349, 353, 368,
376, 377, 382, 388.
— at time of death, 78, 390.
— continuous, 78, 79, 100, 309.
— exclusive, 78, 79, 84, 99.
— mystic, 136, 150.
— on Supreme, 61, 78, 88, 99, roo,
103, 128.
See Concentration of mind and
Pondering.
Melancholy, 125.
Memory, 90, 98, 113, 164, 320, 332,
335.
— confusion of, 40, 51.
— destruction of, 113.
Mendicancy, 307, 361.
Mental operation. See Mind.
— pain. See Pain.
— penance. See Penance.
Mercilessness, 114, 166, 181. See
Harshness,
Merging in Brahman. See Absorb-
ent and Assimilation.
Merit, 12, 49, 65, 72, 76, 109, 151,
1§8, 164, 165, 166, 169,178, 184,
185, 232, 241, 246, 341, 376,377.
— exhaustion of, 84. See Action.
Merriment, 97.
Meru, 88, 222, 354:
Meshasrmga, 346.
Metals, 309.
Metre, 15, 90, 142, 226, 353.
Midday bath, 122.
Middle. See Beginning and Up.
Migration, 153, 154, 185, 190, 232,
334, 244.
Mild. See Gentle.
Military. See Kshatriyas.
Milk, 265.
Mimamsa, 31, 32, 376, 377.
Mind, 9, 43, 47, 49, 50, 41, 53, 55,
57, 60, 62, 63, 64, 65, 66, 67, 68,
69, 70, 72, 73; 75, 78, 79, 83, 86,
87,88, 99, 100, 101, 102, 105,107,
112, 119, 122, 123,125, 126,128,
129, 162, 163, 169, 170, 173,173,

See

Ee2

420

175, 177, 18t, 184,185,187,188,
189,190, 193, 194, 219, 234, 238,
239, 241, 242, 243, 246,248, 250,
251, 252, 253, 257, 258, 259, 260,
261, 262, 263, 264, 267, 268, 369,
275, 280, 286, 288, 292, 296, 300,
301, 308, 310, 317, 318, 320, 322,
327, 332, 334, 336, 3375338, 341,
344, 348, 349, 350, 352,355, 3575
361, 362, 366, 368, 369, 377, 380,
385, 386, 388, 390, 392,393, 394.

Mind, Arguna’s, whirls round, 40.

— birth from, 87.

— breaking out of restraint, 70.

— ceasing to work. See Quiescence.

— fickle, 9, 71.

— friendly, 68.

— movable and immovable, 264.

— restraint by, 53, 70.

— steady. See Steady-minded.

Mine, 52, 56, 101, 128, 279, 292, 303,
304, 395, 313, 323, 326, 332, 355;

_ 366, 370, 371, 381, 389, 390, 391.

Minute, 78, 180, 194, 327, 332.

Mirage, 253.

Mirror, 57.

Misapprehension, 184. See Convic-
tion and Knowledge.

Mischief. See Evil.

Miserly, 167, 182.

Misery. See Pain and Unhappi-
ness.

Misfortune, 356.

Misgivings, 63, 66, 72, 83, 87, 122,
129,130,152, 231, 263, 282, 311,

_ 312, 320, 324, 374.

Mismanagement, 183. See Manage-
ment.

Missile, 39.

Mistake, 359. See Error.

Mithila, 304, 305.

Mitra, 219, 220, 261, 338, 345.

— Dr. R. See Lalita Vistara.

Mixed, 118, 122, 286, 375.

Mle&kéas, 353.

Mode of life. See Conduct, Life.

Moderation. Sce Eating.

Modesty, 114, 162, 167, 182, 281,
306, 326. See Humility.

Moistening, 45.

Momentary existence, 376.

Monism, See Unity.

Months, 81, 90, 188, 255, 330, 352,
356.

Moon, 74, 81, 83, 88, 97, 112, 113,
142,172,179, 189, 192, 219, 224,

BHAGAVADGITA, SANATSUGATIYA, ANUGITA.

257, 261, 277, 327, 330, 338, 346,
350, 387. See Lunar light.

Moon, eye of divine form, 94.

Morals, 4.

Morning, 36r.

Morsel, 364.

Mortal, form, 255.

Mortals, 190, 255, 297.

Mosquitoes, 284.

Mother, 83, 176, 193, 233, 243s 299-

Motion. Sce Moving.

Motive. See Action.

Mould, 242.

Mountain, 88, 89, 180, 222, 284, 287,
295, 346, 354, 363, 381, 157.
See Hill.

Moustache, 362.

Mouth, 65, 94, 95, 395.

— drying up of Arguna’s, 40.

— like fire, 94, 95.

— Many a, 93, 94-

Movable, 82, 91, 92, 97, 104, τος.
243, 266, 307, 311, 315, 335, 366,
387, 389. See Immovable.

Movement, 49, 87, 123, 274, 291,
392.

— concealed, 232, 235.

— of mind, 263. See Quiescence.

— of world, 82, 89, 334, 349, 355»
356, 358.

Moving, 64, 90, 110, 192, 194, 261,
338.

— among objects, 51.

— everywhere, 232, 312, 370.

Mrityu, 220.

Mucus, 343.

Mud, 343, 350.

Muir, J., Dr., 14, 16, 20, 23, 90, 91,
180, 295, 304, 305, 347.

Mladhiara, 251.

Muller, Max, Prof., 1, 8, 12, τό, 17,
23, 25, 69, 79, 87, 88, 114, 123,
171, 339.

Musdakopanishad, 17, 62, 74, 8,
104, 112, 123, 053, 156, 158,565,
166, 167, τόρ, 170, 173, 175,176,
179, 180, 184, 185, 186, 189,192,
194, 230, 241, 244, 259, 313,325,
315, 316, 3335 339, 348, 371,391,

392.

Mundane. See World.

Μυῆγα, 176, 249, 360.

Murder, 45, 89, 123, 290, 291, 293,
295, 296, 323, 324, 389.

Muscles, 252.

Music, 88, 208, 325.

INDEX OF PRINCIPAL MATTERS.

421

Mustard, 384.

Mystery, 58, 81, 92, 114, 129, 130,
150, 166, 230, 254, 278, 377, 390,
394.

Nails, 1ς6.

Nakshatras. See Lunar mansions.

Nakula, 38.

Name, 164, 352.
and Real.

Nanda, 32.

Narada, 17, 87, 89, 150, 226, 274,

275.

Nardyawa, 148, 219, 280, 281.

Narrow, 308, 384.

N&sakas. See Kavyas.

Nature, 43, 55, 56, 58, 65, 74, 76,
82, 102, 104, 105, 106, 107, 112,
113,126,127, 128, 147, 186, 201,
235, 244, 245, 253, 260,288, 289,
313, 318, 327, 331, 333, 335s 380)
351%, 355, 357, 367, 370,371, 372,
3745 375) 377, 378, 379, 380, 382,
387, 390.

— active principle, 65, 106.

— control of, 58, 82.

-- destruction of, 106,

— divine and demoniac, 83.

— following, 157.

— names of, 331.

— two forms, 74.

Nave, 306.

Navel, 258, 266, 271.

Near. See Afar.

Neck, 69, 252.

Nectar, 62, 88, 89, 126, 391.

Negative argument, 21 3.

Nest, 142, 164.

Net, 115, 116, 289, 387.

Nether world, 321. See Hell.

Noght, 362, 363. See Day and Night.

— of sage and common men, 5).

Nihilism, 320.

Nila, 222, 346.

Nilakasrha, 35, 39, 44, 45, 108, 110,
118, 120, 121, 125, 127, 128,137,
141, 144, 148, 149, 151,153,154,
155, 156, 157, 158, 161, 162,163,
164, 165, 166, 167, 168, 170,171,
174,178, 180, 181,182, 184,189,
192, 193, 194, 200, 203, 213, 327,
331,234, 235, 236, 242,243,245,
246, 247, 248, 249, 251,253, 253,
254, 255, 256, 257, 258, 2§9, 26,

See Favourite

263, 364, 279, 280, 281, 283, 283,
284, 286, 287, 389, 292, 296, 297,
299, 300, 301, 302, 303, 305, 313,
313, 314, 315, 316, 318, 319, 320,
321, 326, 330, 332, 334,335, 336,
339, 341, 342, 343,344,345, 347>
348, 350, 351, 352, 353) 3545 355»
356, 357, 367, 371, 372, 373, 3745
376, 377, 379, 380, 382, 382, 383,
384, 385, 386, 389, 390, 391, 393,
393, 394-

Nilgiri.

Nine portals, See Body.

Nirukta, 144, 176, 225, 265.

Nirvana, 24, 212, 215.

Nish&da, 385.

Nitisataka. See Bhartrthari.

Noble birth, 116.

— mind, 75, 114, 264, 295, 300, 316,
323, 325, 389, 393.

Noise, 251. See Din.

Noiseless. See Noisy.

Noisy speech, 365.

Non-destruction. See Destruction.

Non-entity, 102.

Non-existence. See Existence.

Non-nutritive, 252.

North, 347. See South path.

Nose, 67, 69, 257, 258, 259, 267, 343,

See Senses.

Nostrils, 65.

Notion, false, 52, 65, 115, 2§3. See
Conviction.

Not-self, 377. See Soul.

November, 91.

Nrisincha Tapini, 20, 79, 85, 93, 105,
113,142, 152,157, 163,170,371,
186.

Numerous. See Forms, many.

Nushirvan, 29.

Nutrition, 118.

Nyagrodha, 346.

Oars, 381.

Obedience, 324, 358. See Scripture.

Obeisance, See Salutation.

Object, 123, 378, 379, 382. See Sub-
ject.

— of desire, 51, 69, 84, 115, 116,
124, 154, 157, 289. See Desire
and Enjoyment.

— of gift, 120, 324.

— of knowledge, 83, 94. See Know-
ledge, object of.

— of sense, 48, 50, 51, 53, 54, 56,
57, 61, 64, 66, 67, 69, 71, 103,

422

103,111, 112, 121, 126, 127,152,
154, 155, 166, 167, 168,170,173,
174,175, 184, 190, 238,247, 259,
260, 261, 267, 268, 269, 270, 273,
275, 278, 279, 284, 286, 288, 291,
297, 300, 305, 306, 313, 317,318,
327, 334) 335s 335, 3375 34% 341s
342, 344, 348, 349, 350, 351, 352,
365, 367, 368, 371, 382, 383, 384,
385, 386, 388, 390, 392. See
Destruction of entities and
Enjoyment, Perceptible and
Perishable.

Oblation, 61, 77, 83, 131, 188, 261.
See Offering.

Obligation. See Duty.

Oblivion. See Forgetfulness.

Obscurity. See Darkness.

Obsequies. See Balls of food.

Obsequious, 159.

Observances, 67, 113, 115, 143, 145,
147, 1§6, 164, 167, 182, 283, 324,
355, 364.

Obstacles, 47, 162, 168, 183, 279, 363.

Obstinate, 71. See Headstrong.

Obstructors, 284.

Occupancy, 22.

Occupations. See Duties.

Ocean, 51, 89, 95, 100, 179, 192, 245,
293, 294, 296, 307, 343, 346,354,
374, 381, 388.

Odious, See Agreeable.

Offence, 256, 303. See Sin.

Offering, 61, 77, 83, 169, 184, 185,
260, 261, 262, 276, 279, 280, 325,
353, 358, 360, 361. See Leavings.

— of action. See Action, dedica-
tion of.

— of life, 87.

— of self, 128.

Officiating at sacrifices, 22, 23, 218,
324, 359.

Offspring. See Children,

Oil, 79, 379, 384.

Old age. See Age.

-— times, 314, 316, 388.

Oleaginous, 118, 330.

Om, 74, 79, 83, 89, 120, 121) 163,
282, 353.

Omens, 40, 365.

Omission and commission, 54, 359.
See Action and Inaction.

Omniscience and omnipotence, 58,
234.

Omniscient, 174.

One, 102, 317, 375.

BHAGAVADGITA, SANATSUGATIYA, ANUGITA.

One, everything. See Mind, Unity.

Open. See Secret.

Opening eyelid. See Eyelid.

Operation of mind. See Mind.

Opinion of Krishaa, 56.

Opponent. See Enemy.

Opposites. See Pairs.

Opposition, 30.

Oppression, royal, 207, 208.

Optimists, 376.

Order, 129, 307, 354, 358, 382. See
Asramas.

— of dissolution of entities, 335, 387-

Ordinances, 84, 117, 118, 119, 120.
See Rule and Scripture.

Organs, 53, 64, 93,118, 123,189, 319,
243, 247, 257, 258, 261,271,257,
292, 318, 336, 337, 357,359. 354,
39t. See ily and mental,
Drying up, and Senses.

Origin. See Source and Species.

Orissa, 222.

Ornaments, 93, 326.

Ostentation, 103, 114, 115, 116, 115.
119, 159, 160, 161, 164, 165, 252,
324, 363.

Overcome. See Invincible.

Oviparous. See Eggs.

Pain, 70, 76, 110, 118, 120, 159, 869,
233,238, 239, 245, 250, 291, 292,
308. See Pleasure and pain.

Pairs, 48, 60, 63, 74, 76,111, 160, 167,
168, 233, 244, 246, 247,257,276,
277, 292, 351, 357, 358, 306, 369.
379, 379.

Palace, magical, 197, 229.

Palasa, 360.

Palate, 252, 262.

Pandava, 2, 6, 37, 38, 39, 62, 67, 91,
93s 95, 99, 110, 136, 197. 229.
230, 255, 394.

Ῥλμάανας, leaders of the army of, ;.

Pandu. See Pandavas.

Pandya, 223.

Panini, 32, 33.

Pafdaganya, 38.

Pashahotri, 270.

Pafttsama, 385.

Pafsatantra, 29, 139, 206.

Parade. See Ostentation.

Parallel, 97, 116, 187.

Para » 381.

Paraphernalia, 379. See Apparte-
nances,
Pardsara, 33, 164.

INDEX OF PRINCIPAL MATTERS.

PA 32, 33.

Parasurama, 221, 294, 295, 499:

Pardon, Arguna asks, 97, 98.

pee 232, ee ὦ toda

art, 112, 379. See So individu:

Partha. ‘See Prithi.

Partiality. See Favouritism and
Impartiality.

Parvati, 219, 347.

Passages of body, 79, 253, 265, 273,
275, 277, 318, 343. See Body.

— of heart, 252.

Passing through, 388, 389. See Im-
passable.

Passion, 57, 70, 75, 89, 106, 107, 108,
109, 110, 117, 118, 119, 120,
122, 124, 125, 126, 276, 278, 292,
301, 302, 318, 319, 323, 325, 328,
329s 330, 331, 334, 342, 343,345,
356, 363, 369, 390.

Past. See Birth, Entities, and Fu-
ture life.

Patafgali. See Yoga-sitras.

— Mahabhashya, 19, 32, 139, 140,
1§2, 211, 223, 346.

Path, 47, 59, 64, 72, 80, 81, 82, 116,
125, 127, 153, 156, 165, 248,
257, 284, 307, 311, 314, 316, 320,
331, 348, 364, 369, 380, 381.
See Sou »

Paths, three, 354.

— of Parl apg 47, 53.

— unfamiliar, 380.

Patience. See Forgiveness.

Patriarchs, 86, 354, 387.

Pausdra, 38, 295.

Peace, 91, 323.

Pearls, simile of, 74.

Pebbles, 365.

Pedestrian, 382.

Penance, 11, 12) 59, 61, 67, 73, 74»
81, 85, 86, 98, 99, 114, 117, 118,
119, 120, 121, 122, 126, 129,
147, 164, 165, 166, 170, 173,
178, 182, 184, 221, 231, 242,
247, 248, 254, 258, 259, 288,
296, 299, 300, 308, 311, 312,
315, 326, 339, 355, 356, 367,
369, 376, 388, 389.

People. See Creatures.

— common. See Populace.

Perceptible, 76, 80, 96, 180,
193, 257, 264, 309, 313,
380, 385, 186.

Perception of worlds, 174.

— organs of, their operations, 57,

192,
377)

423

64, 108, 112, 123, 238, 370, 316
329, 331, 336. See Organs and
Senses.

Perception, personal. See Experi-
ence.

Perfect, 173, 186, 248, 251, 287.

Perfection, 52, 54,62, 72, 73, 79,100,
107, 116, 157, 127, 176, 232,
233, 234, 287, 300, 302, 310,
314) 334, 384, 388, 389, 393.

Performance. See Pride.

Perfume, 93, 112. See Fragrance.

Peril, 42. See Danger.

Periplus, 223.

Perishable, 44, 66, 76, 77, 79, 81,
120, 154, 158, 304, 307, 355,
375, 376. See Inconstantly.

Permanent. See Constant.

Permeating. See Pervading.

Permission. See Preceptor.

Perplexed, 98.

Perseverance, 51, 60, 79, 87, 103,
111, 114, 120, 175, 255.

Perspiration, 339.

Perturbation, 110, 352.
tion.

Pervading principle, 44, 45, 80, 82,
83, 87, 88, 93, 94, 95, 96, 97,
98, 100, 104, 106, 113, 127,
187, 242, 244, 253, 258, 307,
317, 332, 385.

Pessimists, 376.

Phalanx, 38.

Phalasruti, 143.

Phalguna, 394.

Philanthropy. See Benevolence.

Philosopher, 44, 377.

Philosophy, Indian, 7, 26.

Phlegm, 155, 343.

Physical pain. See Pain.

Piety, 47, 59, 74, 89, 110, 114, 125,
128, 158, 159, 161, 168, 182,
183, 230, 231, 232, 242, 243,
246, 252, 254, 311, 314, 315,
316, 318, 325, 326, 331, 341,
348, 349, 351, 359, 360, 362,
363, 364, 367, 368, 369, 375,
376, 377, 380, 384, 392, 393,
394. See Merit.

— and impiety, 59, 135, 292.

—- protector of, 59, 89, 94, 125, 130,

᾿ς 23, 235.

Pilgrimage, 143.

Pillar. Sce Pole.

Pingala, 16.

Pifgala, 257, 277, 318.

See Agita-

424

BHAGAVADGITA, SANATSUGATIYA, ANUGITA.

Pippala, 346.
Pisdkas, 345, 354, 387.
Pitris. See Manes.

Pitriyana, 314.

Pity, 40, 42, 181, 243. See Com-
Passion.

Place and time. See Gift.

Placid, 192, 194, 234, 245. See

Tranquillity.

Plaksha, 354.

Planet, 303, 346, 387.

Play, 97. Sce Recreation and Sport.

Pleasant and unpleasant. See Agree-
able.

Pleasure, 40, 42, 47, 50, 66, 107, 108,
126, 265, 268, 270, 275, 28c, 292,
3O0, 301, 311, 316, 322, 324, 325,
330, 341, 354, 355, 3575 389.

— and pain, 44, 47, 48, 68, 71, 86,
101,103,104, 110, 1U1, 112,245,
246, 285, 323, 356, 376.

— celestial, 84.

— higher, 287.

— within oneself, 50, 54, 66, 69, 70,
152, 253, 288, 380. See Gods
and Happiness.

Point, one. See Concentration.

Poison, 41, 89, 126, 159, 190.

Pole, 355.

Polemic. See Controversialist.

Policy, 91, 324.

Politics, 91.

Pondering, 78, 175, 297, 331) 334,
349, 368.

— objects, 50, 57, 154, 263.
Fancies.

Poor. See Indigent.

Populace follow great men, 54.

— keeping of to duty, 54, 55, 127.

Portals, nine, 79, 108, See Body.

Position in army, 38.

-- raised. See High position.

Pussession, 365.

Powder, 113.

Power, 58, 88, 91, 97, 102, 113, 182,
287, 303, 323, 332, 360, 385.

— creative, 170, 260, 279, 327.

— delusive, 59.

~- desire for, 47.

— divine. Sve mystic, infra.

— exercise of, 127.

— infinite, 94, 97.
— intellectual, See Energy.
— lordly, 127,

— mystic, 76, 82, 86, 88, 89, 92, 93,

98, 120, 131, 149, 230.

See

Power of Brahman, part in patriarchs,

87.

— of knowledge, 167.

— of nature, 82.

— participation in divine, 87.

— regard to one’s own, 89, 237.

— superhuman, 76, 89, 260.

— unequalled, 97. See Equal.

— worldly, 47. See Strength.

Powerful, 269.

Powerless, 336.

Practicable, 82.

Practice, 9, 71, 73,79. See Con-
duct.

Pragapati, 58, 97, 219, 220, 244, 261,
262, 263, 264, 265, 271, 282, 315.
316, 344) 338, 345, 347, 353,322.
389. Creator.

Praise, 94, ae. See Blame ard
Laudation.

Praiseworthy, 97, 1:90.

Prafetas, 220.

Prakriti. See Nature.

Pralhada, 89.

Prawa, 258. See Life-winds.

Pranayama. See Breath, control of.

Prasastri, 280.

Prasnopanishad, 20, 65, 79, 81, 123.
1§ 2,166, 176, 259, 271, 390, 391.

Praty See Senses,

Prayer, 94.

Preceptor, 37, 40, 43, 57, 91, 10%.
119,129,175, 176, 177,178, 332,
243,264,282, 28 3, 307, 308, 304,
310, 301, 312, 358, 360, 373, 374.
376, 378, 381, 389, 393.

Precious things, 353.

Prescribed action. See Action ard
Duty.

— by nature, 126, 127, 128.

Presence of mind, See Courage.

Present. See Future.

—- made by god, 59, 76.

— to god. See Flower,

See Dakshina and Gift.
Preservation. See Acquisitioa.
Previous life. See Life, prenous.
Preya, See Sreya,

Pride, 52,62, 141,112,154, 116, 24.
128, 264, 394, 301, 320, 323, 342.
See Arrogance and Vanity.

Priest, 89, 189, 241, 259, 261, 266,
267, 270, 276, 278, 379, 280, afy,
290, 293.

Primal being, 77, 96, 111. See
Primeval,

INDEX OF PRINCIPAL MATTERS,

Primeval, 45, 58, 81, 95, 98, 190, 333.
Prince. See King and Ruler.
Principle, 170.

— none, 115, 124.

Principles, divine, two, 187, 192.

Prior to all, 391.

Pritha, 40, 42, 45, 46, 47, 49, 52, 54,
55, 59, 62, 72, 73, 74, 78, 79,
80, 81, 83, 85, 92, 93, 100, IT 4,
115, 120, 121,122, 125,126, 3 30,
131, 205, 229, 230, 231, 254, 255,
256, 281, 311, 392,

Procedure, 381, 385.

Product, 383.

Production and destruction, 74, 79,
80, 82, 92, 106, 107, 127, 180,
192, 287, 314, 316, 317, 319,327,
331, 351, 357, 372, 385, 388.
See Entities.

— and development, 77, 82.

— sevenfold, 260.

Productive, 382.

Progress, 380, 381. See Improve-
ment.

Promises, 332.

Prompting to action, 123. See Ac-
tion.

Propagation, 53. See Generation.

— of truth, 129, 130.

Property, 161, 182, 383, 255, 305,
379 383.

— destruction of, 41, 159.

Propitiation, 76, 97, 98, 99, 100, 115.

Prosperity, 43, 96, 131, 151, 166,
167, 178, 182.

Prostration, 97, 232.

Protection. See Acquisition, De-
pendents, Good, and Piety.

Proud, 182. See Pride.

Provisions, 380.

Prowess, 324. See Valour.

Publication of Git&, 129, 130.

Pungent, 363.

Punishment, 303.

Pupil, 37, 43. 151, 175, 176, 177,
252, 254, 262, 269, 282, 253, 308,
310, 311, 312, 315, 373, 378.
See Student.

Purdsas, 14, 18, 20, 26, 143, 224.

Purandara, 219, 347.

Pure, 101, 103, 114, 127, 168, 159,
165,570, 176, 183, 185, 186, 246,
2475254, 336, 355, 359, 360, 362,
369, 390, 393. See Heart, Holy,

and Sanctification.
Purity, 52, 64, 68, 76, 85, 103, 114,

425

115,119, 122, 126, 127, 162, 233,

7 243, 329, 326:

urpose, 45, 365.

Pursuit. See Abstraction, Enjoy-
ment, and Knowledge.

Purugit, 37.

Purusha, See Spirit.

— sfikta, 91, 280.

Purushottama, See Being, best.

Quadrupeds, 209, 321, 339, 353-

Qualifications, 166, 177, 279, 312,
348, 358.

Qualities, 17, 21, 53, 55, 57, 59, 65,
79, 75, 103, 104, 105, 106, 107,
108, 109, 110, 111, 112, 117, 124,
125,126, 184, 185, 247, 260, 267,
268, 270, 274, 276, 278, 279, 385,
286, 288, 292, 300, 301, 309, 311,
313, 315, 317, 318, 319, 320, 322,
323, 324, 325, 326, 327, 328, 329,
330, 331, 332, 334, 341, 343,344,
345; 349, 350, 351, 352, 356, 367,
359, 370, 372, 373, 374,377) 379)
381, 383, 390, 391.

— all-pervading, 126, 331.

— beyond, 75, 109.

— connexion with, 105, 111, 112.

— dealings of, 55, 110.

— development of, 108, 328, 329.

— different from soul. See Soul.

— doers of actions, 55, 109.

— effects of, 48, 108, 332.

— enjoyer of, 104, 105, 247, 328.

— enumeration of, 124.

— forms of, higher and lower, 323.

— increase and diminution of, 328.

-- Perea by. See Perturba-
tion.

— prevalence of, 108, 319, 328, 373.

-- a Addin of, 108.

— ruled by supreme, 75.

— soul above, 109.

— transcending, 48, 75, 809, 110.

Quarrelsomeness, 168, 183, 323.

Quarters, 69, 94, 95, 178, 186, 192,
261, 268, 282, 290, 316, 337, 340,
347, 354-

— of life as a Brahmaéirin. See
Brahmaéarin.

Question, 62, 175, 231, 235, 252, 283,

311, 312, 314, 374

Quiescence, 69, 70, 79, 105, 167, 173,
185, 245, 263. See Mind.

Quitting body. See Body, leaving.

Quiver. See Tremour.

426

Radiance, 94, 104, 186, 190, 387. See
Effulgence and Light.

Ragadharma. See Mahabharata.

Raga-yoga, 300.

Raghuvamsa, 29, 224, 293.

Rahasyas. See Upanishads.

Rahu, 224, 303.

Rain, 54, 84, 363.

oa 83, 88, 118, 345, 347) 354»
397.

Rama, go, 294, 300.

Raminuga, 30, 31, 32, 35, 66, 84,
89, 90, 107, 11a, 116, 124, 346,
378.

Ramayana, 10, 28, 90, 139, 140, 221.

Rambling. See Restraint and Senses,

Rammohun Roy, 27.

Rash, 380.

Rathantara, 180,

Ravenous, 57. See Eating.

Rays, 287, 289.

Readiness of resource, 127.

Reading much, 171, 309.

Real and unreal, 44, 154, 155, 164,
191, 323, 392. See Entity, real.

Reason, 51, 124, 183. See Mind and
Understanding.

Receipt. See Acceptance.

Receptacle, 84, 245.

Reception, 119, 150. See Youth.

Recitation. See Vedas.

Reclamation of bad men, 121.
Improvement.

Recognition, 249.

Recreation, 66. See Sport.

Red, 179, 360, 384.

Reduced. See Desire.

Refinement, 112, 123, 193, 308, 358,
361, 369.

Reflexion, 169.

Refuge. See Asylum.

Refulgence, 74, 94. See Effulgence,
Light, and Radiance.

Regard. See Fruit.

—for wife, child, &c., 103.
Respect.

Regulation, 61, 76, 83, 84, 85, 150,
170, 180, 254, 257, 269, 279, 283,
288, 291, 296, 307, 313, 312, 315,
316, 320, 321, 324, 326, 355, 356,
358, 359, 360, 361, 367.

Regulator, 89, 91.

Rejection. See Casting aside.

Rejoicing, 116. See oy

Relation, 103, 104. See Soul.

Relative, 68. See Kinsmen.

See

See

BHAGAVADGITA, SANATSUGATIYA, ANUGITA.

Release, 63. See Birth, Body, Bond,
Delusion, Free, Nature, Society.

— from sin. See Sin.

Relish, 118. See Taste.

Reluctant, 73.

Remainder of offerings. SeeLeavings.

Remembrance of Deity, 78.

Removal of knowledge, &c. See
Destruction.

Renouncer. See Renunciation.

Renown. See Fame.

Renunciation, 52, 63, 64, 65, 67, 85,
I14,) 121,122, 123,127, 257, 3225
349, 361, 369, 373, 376, 377-
See Abandonment and Actwo,
dedication of.

Repeated happiness, 126.

— thought. See Continuous medi-
tation.

Repentance, 167.

Repetitions of passages, 144, 145)
181,

— of words and phrases, 14.

Repining, 168, 323.

Representative of Deity for medita-
tion, 88.

Repression. See Qualities.

Reptiles, 284, 339, 353.

Reservoir, 48, 89, 193) 344) 354, 381.

Residence, 84, 23 3,240, 250, 260, 237.
See Dwelling.

Residue. See Leavings.
Resolution, 47, 70, 101, 110,115,129,
314. See Determination.

— s00d, 85,

— vain, 128.

Resort, 0, 59, 75, 85, 102, 107. See
Asyluin,

Resource, 190, 377. See Readiness.

Respect, 83, 119, 120, 1569, 161, 162,
182, 246, 283, 324, 163.

Rest, 150. See Dependence.

Restraint, 9, $0, 53, 56, 57, 58, 60, 6,
€ 3, 64, 66, 67, 68, 69, 70, 71, 86,
οἵ, 99, 100, 103, 114, 119, 135,
126, 127,128, 161, 162, 163, 167,
168, 232, 242, 243, 248, 251,257.
282, 296, 297, 301, 306, 336, 543,
344) 355» 358, 360, 361, 362, 364,
372, 391, 392.

— mutual, 315.

Result, 126. See Consequences.

Retard. See Wheel.

Retrogression. See Wheel.

Return of service, 120, 183.

— time of, 180, 244. See Preceptor.

INDEX OF PRINCIPAL MATTERS.

Return to birth, 65, 79, 80, 81, 82,84,
IIT, £12,313, 116,165, 234, 306,
323, 390. See Birth.

Revelation. See Vedas.

Reverence, 42, 78, 80, 83, 85,86, 119,
129.

Reviling, 166, 168, 181, 321.

Revolution, 356, 357. See Universe
and Wheel.

Riches. See Wealth.

Richest, 287.

Right and wrong, 50, 166, 183, 319,
366, See Duty.

Righteous feeling, 326.

Rigid. See Regulation.

Rik, 18, 20, 83, 146, 162, 163, 179,
224, 277, 280, 284.

Rikika, 295.

Rim, 355.

Reshabha, 385.

Reshis. See Sages.

Rite. See Ceremony, Family, Fu-
neral, and Observances,

Ritter, 1.

River, current of, 95.

Roar of Bhishma, 38.

Robber, 41. See Thief.

Rod, 91.

Roots, 111, 316, 361, 388.

Rotation. See Universe and Wheel.

Roth. See Nirukta.

Rough, 118, 383, 384.

Round. See Circular.

Royal sage, 58, 86, 296, 300.

-- saint, 23, 86.

Rudra, 88, 92, 94, 219, 338, 347, 354-

Ruin, 51, 55, 56, 63, 72, 85, [28,15],
154.

— of soul, 115, 117, 155, 236, 245,
279. See Destruction.

Rule. See Regulation and Scrip-
ture.

— against, 116. See Ill-conducted
and Ordinances.

— heavenly, 331.

Ruler, 249, 318, 385. See Body.

Ἐπ of men, 44, 89, 95, 209, 346. See
King.

— of universe, 78, 115, 167, 182, 249,
279, 332, 347. See Atheism.

Running away. See Slinking away.

Ruts, 356.

Sabaras, 222, 295.
in, 32.
Sabha Parvan, 174, 229.

See Stream.

427

Sacred learning. See Learning,
Study, and Vedas.

Sacrifice, 12, 22, 23, 53, $4, 60, 61,
62, 67, 81, 83,84, 85, 86, 89, 98,
99, 184,116, 118, £19, 120, Fat,
122,129, 147, 161, 64, 167,169,
173, 180, 184,185, 189, 193, 218,
241, 260,362, 276, 279, 280, 284,
287, 288, 289, 290, 293, 399, 324,
325, 326, 330, 334, 340, 347, 353,
3553) 358, 359, 360, 362, 367, 376,
357.

— enjoyer of, 12, 67.

— fire, 216.

— giver of desires, 53.

— instrument, 61.

— knowledge of, 62, 83, 130.

— lord of. See Enjoyer.

— not performing, 62.

— rain from, 54.

— result of action, 54, 62.

— various classes, 61. See, too,
Kratu and Yag&a.

Sad, 120, 121.

Sadhyas, 94.

Safety. See Fear.

Sage, 50, 51, 59, 64, 66, 67, 86, 87,
89, 91, 93, 94, 102, 107, 162,
164, 173, 174, 178, 209, 221,
281, 282, 283, 286, 294, 296,
313, 314, 315, 386, 322, 334,
342, 345, 358, 360, 361, 362,
368, 374, 375, 382, 388, 390,
393.

— ancient, 86.

— divine, 87, 89.

— seven, 29, 313, 281, 287.
Royal sage and Royal saint.

ἀποποεϑόρς 38.

122, 346.

Saibya, 47.

Saint. See Sage.

Sakra. See Indra.

Sakuntala, 29, 39, 243.

Saliva, 384.

Salmali, 346.

Saltish, 118, 384.

Salutation, 61, 62, 83, 93, 94, 96, 97,
140, 176, 294, 314, 324, 3515
366, 370.

Salvation. See Emancipation.

Saman, 18, 20, 83, 88, go, 145, 146,

See

Sambhu, 219, 332.

428

Samnyasin. See Ascetic.

Sanaka, 86.

Sanandana, 86.

Sanatana, 86, 149.

Sanatkumiara, 17, 86, 135, 141, 1§0.

Sanatsugata, 125, 136, 141, 149, 150,
151, 152, 156, 157, 163, 164,
165, 166, 174, 175, 179, 193,

_ 309, 3110 314.

Sanatsugatiya, 48, 135, 136, 138, (43,
144, 145.146, 197, 202, 203, 206,
211, 226, 227, 231,232, 234, 240,
245, 246, 249, 251,253, 255, 282,
285, 323, 326, 327, 339, 342, 3435
349, 351, 363, 364, 369.

— age of, 140, 147, et passim,

- character of, 143.

— connexion with Bharata, 135, 136.

— genuineness of, 137.

— language and style, 140, 142, 143.

— metre of, 142.

— name of, 135, 138.

— position of, 147.

— relation to Vedas, 145.

— text of, 137, 138, 148, 203.
Phalasruti.

Sanctification, 59, 62, 64, 68, 69, 81,
83, 85, 101, 103, 122, 193, 247,
341. See Purity.

ΒΟΥ, 3,35, 37, 39, 42, 92, 96, 98,
136,

Sankara, 88.

Sankaridarya, 2, 6, 19, 20, 27, 30,
31, 32, 35, 45) 49, 52, 58, 59,
60, 64, 73, 79, 80, 81, 85, 87,
88, 90, 93, 103, 105, 107, 112,
114, 119, 121,123,124, 025, 127,
128, 129, 135,137, 138, 14l, 143,
144,151,152, 153,154, 155,156,
157, 159, 160, 161, 162, 163,164,
165, 166, 168, 169, 170, 171,173,
174,176,177, 179, 180,181,184,
186,187,188, 190, 193, 197, 201,
202, 203, 204, 206, 226, 230,231,
239, 241, 247, 248, 251,255,256,
262, 263, 266, 271, 280, 290, 313,
327) 333,339, 342 34534753535
376, 385, 386, 391.

Sankara-vigaya, 135.

Sankhya, 8, 27, 47, 52, 63, 64, 74,
123, 210,225, 313, 332, 368, 372,
3731 374, 383, 386, 387, 392.

— Karika, 240, 258, 265, 286, 291,
319, ay 333, ote ary 334s 337,
351, 356, 371, 380, 383, 391.

—Sira’ ‘See Hall F’E. ἢ

See

BHAGAVADGITA, SANATSUGATIYA, ANUGITA.

Sankhya SGtra, 123, 190, 244, 265,
286, 331, 331, 3325 334) 337, 33%

354, 368, 392.

— Tattvakaumudi. See Sihkhva
Karika.

— Yoga, τος.

Sanskara. See Ceremcny.

Sanskrit literature, 13, 15. See Ka-
vyas,

Santi Parvan, 155, 169, 170, See
Mahabhirata.

Saptahotri, 266.

Sarasvati. See Speech.

Sariraka Bhashya. See Sahkaradérya.

Sarvadarsanasahgraha, 32, 214.

Sarvagfa Narayana. See Niriyawa.

Sastra, 280.

Sastras, 11, §0, 56,74, 161, 166, 176,
177, 303.

Sat. See Asad and Sad.

Satakratu, 219.

Satapatha, 248, 265.

Satiety, 88.

Satisfaction. See Contentment.

Sattva, 193.

Satyaki, 39.

Satyaloka. See World.

Saugatas, 213, 377.

Savana, 277.

Saviour. See Deliverer.

Savitri, 353.

Savoury, 118.

Savyasafin, 96.

Scandal, 324.

Scenes, 93.

Sceptic. See Atheism, Faith, and
Infidel.

Schlegel, 34, 35, 38. See Lassen.

Science, 6, 81, 90, 114, 388.

Scripture, 117, 118, 119, 120, 331,
238, 242, 290, 291, 314) 349) 35%,
364, 379, 381. See Sastras.

Sea. See Ocean.

Search for Brahman, 173.

— for faults, See Fault.

Season, 91, 236, 330, 352.

Seat, 49, 64, 68, 78, 79, 80, 81, 111.
112, 128, 129, 162, 163,394, 2 30,
234, 239, 240, 345, 251, 257, τοῦ,
316, 326, 339, 344, 348) 354) 502.
368, 369, 378, 388, 393.

— for practising abstraction, 68.

— of desire and wrath, 57.

Seclusion. See Solitary.

Second, without, 349.

Secrecy. See Mystery.

See Taste.

INDEX OF PRINCIPAL MATTERS,

Secret, 68, 91, 166.
Sects, 7.

Securing, 365.

Security. See Fear.

Seed, 74, 84,91, 107, 241, 313, 371,
382, 383.

Seeing, 309, 351. See Senses.

Seeker after knowledge. See Know-

Seer, 78.

Self, 170, 317. See Atman in the
Sanskrit index and Embodied
soul and Soul in this,

Self-consciousness, 102, 322, 333,
336, 338.

Self-contained, 110.

Self-contemplation, 50.

Self-control, 48, 126, 127, 183, 236,
246, 166.

Self-destruction, 106, 279.

Self-existent, 333, 354.

Self-illumined, 342.

Self-knowledge. See Knowledge.

Self-possessed, 63, 246, 248.

Self-restraint, 9, 10, 21, 51, 61, 64,
65, 66, 68, 71, 77, 86, too, 101,
103, 124,119, 127, 149, 167, 168,
170, 173,182, 190, 243, 749, 250,
292, 300, 312, 317, 320, 327, 332,
342, 359, 390, 391.

Selling. See Buying.

Semen, 238, 241, 261, 275, 338.

Sen, Keshub Chander, 26.

Sensation not permanent, 44.

Sense, good. See Learned.

Senses, 26, 44, 50, 51, 53, 54, 45, $5,
$7, 60, 61, 62, 63, 64, 66, 67, 68,
69,70, 71,79, 86, 88, 93,99, 102,
104, 105, 108, 181, 112,123,125,
126, 153, 154, 160, 161, 162, 16,
167, 168, 170, (73, 182, 185, 186,
187, 188, 190, 193, 232, 238,242,
246, 248, 249, 251, 25 3,256,257,
261, 262, 264, 266, 267, 268, 269,
278, 279, 280, 282, 283, 285, 286,
290, 291, 292, 297 S€q., 300, 305,
306, 313, 317, 318, 329, 332, 334,
335, 337, 338, 340, 341,342, 343,
3442 348, 349) 350, 355,358, 360,
362, 364, 366, 367, 368, 371, 386,
388. See Absorbent, Contact,
Organs, Soul, Bodily and mental.

— lord of, 38.

— objects of eoumerstet, 102.

— operations of, 61, 64.

Separation, 233, 313.

429
Serpent. See Snake.
Service, 62, 127, 243, 324, 326.
—return of. Sce Return.

Serving devotees, 59.

Severance. See Separation and Dis-
sociation.

Shackle. See Bond.

Shade, 286, 356. See Shadow.

Shadga, 385.

Shadow, 312. See Shade.

Shaken, not to be, 161.

Shakespeare, 113.

Shapes, various, 92.

Sharing with others, 364, 365.

Sharp, 118, 383, 384.

Shaving, 375.

Sheep, 345.

Shelter. See Asylum.

Shining bodies, 88, 291, 330, 341, 353-

Shore, 381.

Short, 384.

Shortcoming. See Fault.

Show. See Ostentatiousness,

Shower. See Rain.

Siddhanta Kaumudi, 33.

Siddhas, 89, 94, 96, 232, 233, 235,
236, 239, 314.

Sides, both, 68.

Sighs, 303.

Sight. See Scene and Visual power.

-- of Brahman, 99.

— of universal form, 98, 99.

Significance, 174.

Sikhasdin, 39.

Silence, 91, 245.

Similes, 142.

Sin, 12, 41, 42, 46, 47, 49, 53, 54,
56, 60, 62, 64, 65, 66, 68, 70,
71, 73, 76, 84, 86, 89, 127, 129,
130, 139, 146, 149, 151,157, 160,
163, 164, 165, 166, 167, 168,170,
181, 182, 232, 233, 241, 246, 288,
290, 293, 296, 311, 314, 317, 319,
320, 321, 322, 327, 340, 343, 344,
351, 355, 358, 369, 372, 378, 389,
390, 394. See Counting.

Sinful, 57, 62, 68, 85, 164, 283, 293.

Singers, 232.

Single, 284.

Sinless, 52, 107, 114, 233, 252, 254,
256, 314, 364.

Sinsapa, 346.

Sitting, 49, 97, 232, 360, 390.

Siva, 919, 333) 347.

Sixteen, 371.

Skanda, 89.

See Taciturnity.

430

Skin, 40, 259, 261, 267, 298, 305,
361, 375. See Senses.

Sky. See Heaven.

Slander. See Backbiting.

Slaughter, 168. See Murder.

Slave, 304.

Sleep, 64, 67, 69, 77,97, 108, 112,126,
236, 258, 259, 268, 269, 301, 320,
6

360.
— lord of. See Gudakesa.
Slinking away from battle, 127.
Slippery, 384.
Sloth, 55, 192, 194, 301, 361, 378,

389.
Slow, 125. See Gradual.
Small, 92, 285, 331.
Smell. See Fragrance and Senses.
Smile, 43, 253, 256, 265.
Smoke, 57, 81, 127, 276, 362.
Smooth, 384.
Smriti, Gita regarded as, 2, 6, 30.
— Sanatsugatiya regarded as, 138.
Smrritis, 7, 27, 30, 83, 153, 158, 169,
321.
Shake, 89, 93, 190, 281, 282, 283,
321, 345, 347, 353» 354.
Society, 68, 103, 364, 365.
Sod, 68, 110.
Soft, 383, 384. See Gentle,
Soilure. See Dust.
Solar world, 240.
Solicitude. See Acquisition.
Solitary, 68, 97, 151, 232, 251, 2§6,
287, 341, 363.
Solstices, 81, 352.
Soma, 84, 219, 220, 337, 340, 346,

347.

Somadatta, 38.

Son, 40, 59, 74, 103, 121, 169, 170,
178, 183, 189, 194, 284, 384.

— of preceptor. See Preceptor.

Sorrow, 119, 126, 330. See Grief,
Joy and sorrow.

Soul, 44, 49, 50, 51, 54, 64, 65, 66,
67, 68, 70, 73, 88, 105, 107, 108,
152,154, 159, 160, 162,180, 190,
191,194, 224, 235, 237, 238, 239,
242, 246, 247, 245, 249, 250, 252,
253,254, 256, 257, 258, 262, 263,
274, 276, 278, 279, 280, 281, 282,
286, 288, 202, 300, 304, 308, 309,
312, 331,332, 333) 334, 335,337,
340, 341, 342, 343, 344, 345, 351,
3541 355s 367, 369, 371, 372, 3745
375, 376, 340, 382, 385, 389, 391,
392, 393) 394.

BHAGAVADGITA, SANATSUGATIYA, ANUGITA.

Soul all-pervading, 45, 193. See
Unity.

— association with, 288, 336.

— beauty of, 177.

— beginningless, 44, 45.

— destruction of, 44 seq., 160, 374.

— different from qualities and ac-
tions, 55, 56, 105.
— distinct from nature, 201, 289.
— distinct from senses, 160,173, 285,
289, 305.
— distinct from universe, 164.
— embodied, 44, 45, 46, 65, 77, 232,
238, 240, 244, 249, 252.
— eternal. See Eternity.
— existence of, 26.
— favour of, 234.
— firm, 45.
— high and low, 232.
— highest. See Highest.
— immaculate, 123.
— immortal. See Immortality.
— indefinable, 44.
— indestructible, 44, 46.
— individual, 77, 112, 157, 188,
192, 253, 258, 263, 289, 310,
3151 337, 340) 341, 350) 371,

— individual’s relation to supreme,
31, 55, 77, 93,97, 103, BEE, 212,
153,154,156, 186, 189, 316, 342,
350.

— indivisible, 45.

— inexhaustible, 45.

— killing and being killed, 44, 45.

— knowledge of, 46, 66, 106, 163.

— loss of, 151.

— manifestation of. See Manifes-
tation.

— migration to new body, 44.

— not active agent, 55, 65, τος.
106, 109, 123, 125, 285.

— primeval, 45.

— science of, 49, 90, 173, 181.
Adhy&tma,

— seats of, 237, 240.

— stable, 45.

— unchangeable, 45.

— union. See individual’s &c., supra.

— wonder, 46.

Soul, supreme, 82, 86, τος, 106, 112.
113, 156, 172, 173, 175, E&Y, 190,
248, 259, 284, 310, 342.

— abode of. See Seat.

— access to. See Attainment.

— connexion of with world, 189.

See

INDEX OF PRINCIPAL MATTERS.

Soul, does nothing, 64, 65, 106, 123.

— origin of all, 87.

— origin of gods and sages, 86.

— part of, individual, 31, 112, 186.

— passive spectator, 100, 105.

— relation of, to individual. See
Soul, individual’s &c., supra.

— source unknown, 86.

— union of with individual. See
Union.

Sound, 61, 74, 127, 155, 247, 258,
260, 266, 271, 273, 343.
Objects of sense.

Sour, 383, 384.

Source of things, 46, 74, 75, 80, 83,
84, 87, 90, 107, 112, 127, 191,
194, 283, 284, 311, 385, 323, 333)
334, 354, 357) 377, 383.

— and end, 46, 84. See Beginning,
Production, and Soul, supreme.

South path, 314.

Sovereignty, great, 303.

— of earth, 40, 42, 43, 47, 96, 300.

— of three worlds, 40, 307.

— within, 302.

Space, 73, 74, 8a, 106, 156, 186, 244,
251, 260, 289, 316, 339, 343,356,
368, 375, 377. See Time and

ace, and Objects of sense.

5 ing ill, 182, 183.

Species, origin of, 244. See Eggs.

Spectator, soul is, 105.

Speech, 49, 87, 90, 119, 123, 128,
161,177, 184,185, 243, 257, 261,
262, 263, 264, 265, 266, 275, 295,
236, 338, 348, 359, 364, 366.

Objects of sense.

— forms of, 265.

Speed, 357, 364, 381. See Velocity.

Spirit, 104, 105, 331, 333, 351, 367,
368, 373, 380, 385, 386.

— departed. See Departed spirits.

— supreme. See Soul, supreme.

Spiritual topics, 51, 296, 310.

Spirituous, 389.

Splendour, 91, 95, 240.

— Brahmic, 162, 232, 287.

Spoke, 306, 355.

Spontaneous earnings, 60, ror, 362,
365.

Sport, 251. See Play and Recreation.

Spring, 90.

Sprouts, 111, 313, 371, 383.
re, 384.

vana, 352.
Sreya and Preya, 161.

431

Sridharasvamin, 35, 38, 45, 49, 54,
64, 67, 71, 80, 85, 89, 96, 105,
107, 108, 110, 113, 116,117, 120,
123, 124, 127, 129, 346, 378.

Sruti. See Vedas.

Stable, 45, 367.

Staff, 37, 217, 359, 360.

Staggering, 356.

Stale, 118.

Standard, 39.

Standing, 360.

Stars, 179, 240.

State, 117, 304. See Brahmic, Mind,
and Vilest state.

— differences of, 59, 82, 356.

— normal, 99.

Staves, three, 318.

Steady, 49, 70, 103, 110, 167, 357.

Steady-minded, 49, 50, §1, 52, 66, 68,
69, 70, 78, 83, 100, 101, 103, 109,
110, 117, 250, 296, 300, 352.

Stealing. See Thief.

Steeds, white, 38.

Steps. See Gradually.

Stick. See Staff.

Stinginess, 325. See Gifts.

Stinking, 118.

Stolidity, 330.

Stomach, 93, 94, 252, 367.

Stone, 68, 110, 179.

— heated, standing on, 118.

Stoppage, 357, 358.

Store. See Provisions.

Store-room, 253.

Storm-gods, 88.

Story, ancient. See Itihdsa.

Stotra, 280.

Straightforward, 103, 114, 119, 126,
161, 320, 325, 326, 364, 373.

Strangers, 159.

Straw, 142, 155.

Stream, 90, 95, 192, 284, 287, 307,
344, 346, 354, 363, 387. See
River.

Strength, 74, 116, 118, 12,178, 236,
252. 294, 323. See Power.

Stri Parvan, 187.

Strong, 71, 116, 158, 346.

Stubborn, 118, 128. See Head-
strong and Obstinate.

Student, 177, 216, See Pupil.

Study, 22, 23, 61, 68, 81, 98, 99.
114, 119, 120, 121, 164, 167,
172, 174, 181, 185, 269, 324,
334, 340, 355, 358, 360, 361,
362, 376.

432

Study of Git&, 130.

— of Vedas. See Vedas.

Style. See Anugita, Bhagavadgita,
and Sanatsugatiya.

Subandhu, 13.

Subdivision, love of, το.

Subduing. See Self-restraint.

Subhadra, 37, 39.

Subjects, 295, 378. See Object.

Subjugation. See Self-restraint.

Sub-quarters. See Quarters.

Subsistence. See Entities.

Substratum, 123, 249, 289, 292.

Subtle topics. See Spiritual.

Subtlety, 104, 106, 160, 241, 285,
296, 310, 320, 336, 341, 342.

Success, 47, 48, 49, 59, 60, 124.

Sfidra, 22, 24, 85, 126, 127, 136, 150,
322, 329.

Sughosha, 39.

Summer, 122, 363.

Summum bonum, 117, 214. See
Aim, Emancipation, Heaven.

Sun, 58, 65, 74, 78, 83, 88, 94, 106,
110, 111, 178,179, 186, 189, 224,
251, 277, 287, 25y, 290, 303, 316,
329, 33% 3375 340, 346, 350, 352,
354, 364, 387.

— eye of divine form, 94.

— one thousand, 9 3.

Sunrise. See Morning, Sun,

Sunset. See Evening, Sun.

Sunshine, 356.

Sdnyavadins, 376.

Superhuman cause of pain. See
Pain.
Superior to God none. See Equal.

Superiority, fecling of, 158,159. See
Envy.

Supervisor, 82, 83, 105, 109, 188.

Suppliant, 169, 183.

Support of Asvattha, 1101,

— of body. See Body.

— without, 72.
See Dependent.

Supporter, 83, 84, 105, 257, 348.
— of universe, 78, 80, 82, 91, 94,
97, 10§, 113, 180, 192, 258.
Supreme, 49, 50, 54, 64, 65, 69, 77,

79, 81, 53, 85, 93, 94, 106, 113,
176, 188, 192, 326, 369, 379.
— belongs to none, 194.
— form of, 193.
— loss of, 71.
— manifestation of, 77.
nation.

See Incar-

BHAGAVADGITA, SANATSUGATIYA, ANUGITA.

Supreme, part of, supports all, 91.

See Being-Supreme, Brahman,
and Highest.

Surface. See. Earth.

SOrya, 219.

Sushumed, 156, 277, 318.

Suspension. See Hanging.

Susruta, 144.

Sustainer, 83.

Sustenance. See Body, support of.

Sftras, 7, 14, 30.

Sutta Nipata, 14, 19, 24, 36, 40,
45, 46, 48, 49, 50, 51, 54, 59.
60, 62, 63, 64, 65, 66, 68, 69,
70, 79, 85, 89, 101, 103, 105, 108,
109, 111) 112, 114, 118, 121.

Svadha, 83, 324, 370.

Svaha, 324, 352, 366.

Svapaka, 65.

Sveta, 222, 346.

Svetasvataropanishad, 65, 68, 78, 89,
102, 103, 104, 105, 112,113,129,
138, 157, 160, 163,165, 166,172,
176, £79, 180, 156, 187, 189, E90,
192, 193, 235, 249, 265, 328, 311,
313,322, 327, 331, 3323330338
343, 348, ape engl) 379

Swallowing, 95, 3

Swamy, Sir M.C. ee Sutta Nipata,

Sweet, 363, 383, 384-

Swerving. See Moving and Truth.

Swift. See Speed.

Sword, 63, 294, 302, 313.

Syadvadin, 176.

ϑγλπιᾶκα. See Grain.

Syena, 82, 353.

Syllable, 391. See Om.

Symbols, 160, 307, 308, 309,350, 367.

Systematic arrangement, 7, to, 13.
See Philosophy.

Tabor, 38.

Taciturnity, ror, 119, 1§9, 161, 163,
163, 168, 173.

Tad, 120, 161.

Taint, 43, 49, 59, 64, 82, 106, to>,
109, 123, 127,15 °,1§5, το, 643,
186, 247, 248, 289, 366. See
Bond.

Tairthikas, 376.

Taittiriya Aranyaka, 189, 164, 170,
178, 186, 188, 190, 259, 261, 262,
266, 277, 280, 327, 347, 389.

— Brahmaaa, 261, 262, 266.

— Upanishad, 103, 120,123,127,1§2,
155, 156, 161, 163, 164,168,878,

INDEX OF PRINCIPAL MATTERS.

180, 191, 192, 220, 236, 338, 244,
280, 293, 302, 343, 360, 361, 378,
385, 388, 389, 390.

Taking, 64.

Talent, 37, 72, 120, (77, 182, 191,
193, 255, 292, 299, 310, 312, 314,
316, 317, 326, 327, 332, 335, 369,
377, 378, 380, 381, 386.

Ik, 47, 64, 124, 164, 320.

T&andya Brahmaza, 180,

Tanks, 222, 324.

Tapas, 166.

Taranatha Tarkavadaspati, Prof., 28,
33, 329, 334, 342.

Tarkikas, 376.

Tarpana, 325.

Taste, 74, 257, 258. See Objects of
sense, Relish, and Savoury.

— by another, 269, 270.

- for objects of sense, 50, 166.

Tasteless, 118, 247.

Tawny, 179.

Teacher. See Preceptor.

Teaching. See Instruction.

Tears, 42.

Technical terms, το.

Teeth, 95, 113.

Temperate. See Food and Slecpi-
ness.

Tempers, 86, 322.

Temporary. See Perishable.

Temptation, 154, 327.

Ten, 373.

Tender, 384.

Terminable. See Perishable.

Termination of Life. See Death.

Terrible, 94, 95, 98, 343.

Test, 306,

Texts, 102.

-— Vedic, 48, 269, 290, 305, 322. See

fantra.

Thief, 5 3, 160, 169, 284, 324, 330, 389.

Thigh, 94.

Thirst, 151, 168, 356.

Thomas, E., 224, 225.

Thomson, Archbishop, 268.

Thought, 87, 115, 116, 192, 259, 263,
321, 348, 350, 378. Sce Con-
tinuous meditation and Mind.

— evil, 323.

Thoughtless, 183, 359. See Rash.

Thread, 74, 359, 360.

Throat, 95, 252, 262, 266, 271.

Throwing out, 64.

Thumb, 190, 192.

Thunderbolt, 37, 89.

[8]

Tie. See Bond.

Tiele, C. P., Prof., 21, 23, 24, 27, 97.

Tiger, 142, 153, 155.

— like, 230, 294.

Time, 62, 81, 90, 120, 176, 186, 244,
276, 316, 356, 357, 363, 366, 375,

377.

— and place, soul unlimited by, 45,
186, 343, 356.

— lapse of, 58. See Birth.

— of return, &c., 80. See Death
and Gift.

— wheel of, 343, 355.

To-day, 305.

Toil. See Labour.

To-morrow, 305.

Tone, 264.

Tongue, 219, 252, 259, 261, 292.
See Senses and Taciturnity.

Tooth. See Teeth.

Tortoise, 50, 342, 366.

Torture, 118, 237, 240.

Touching, 247, 257, 258, 343. See
Senses.

Town, 173, 212, 361, 363.

Trade, 127.

Tradition, 314.

Tranquillity, 21,51, 52,63, 65, 67,68,
69,79, 85, 86, 94, 101, 108, 114)
119, 120, 126, 128, 129,190,232,
243, 246, 247, 248, 250, 256, 257,
277,287, 288, 301, 307, 312, 317,
326, 342, 355, 370, 372, 373,375)
389, 392.

Transcendent Brahman, 76, 78, 113,
333) 351, 372.

— happiness, 70.

— nature, 76.

Transcending. See Qualities,Source.

Transgressing. See Ill-conducted
and Sin.

Transient, 44, 79, 86, 154, 179, 187,

246, 250, 355, 390. See Life.
— penance, 120.
Transmigration, 322. See Life,

higher.

Travellers, 329, 380, 381.

Treachery, 41, 153, 324, 344.

Treasure, 115.

Trees, 89, 111, 112, 142, 172, 241,
284, 285, 286, 294, 296, 313, 316,
321, 346, 361, 363, 365, 370, 371,
373) 379, 388.

Tremour, 40, 96, 239.

Τ See Sin.

Triktsavat, 222, 346.

Ff

434

Trinity, 88, 220, 347.

Trouble, 56, 71, 118, 132, 124, 183,
329, 356, 362. See Agitation.

Trumpet, 38.

Trunk, 313, 37%.

Trust. Sce Faith.

Truth, 44, 60, 62, 64, 70, 83, 86, 87,
92, 103, 110, 114, 115, 119, 124,
160,161, 162, 167, 168, 169, 170,
171,172,1745175, 176, 177, 182,
184,185, 280,284, 293,296, 311,
313, 314, 315,324) 325, 325, 331,
335s 335, 338,344,351, 360, 362,
364,366, 367, 368, 369, 370, 371,
373, 375, 378, 380, 381, 384.

Turbid, 42.

Turning back. See Whecl.

Tvashtri, 219, 346.

Twelve, 373.

Twenty-four, 373.

— plus one, 317.

Twenty-two, 373.

Twice-born, 156, 160, 163, 166, 209,
231,232,285, 291, 293, 296,299,
304,311, 314, 316, 327, 336, 339,
340, 348, 353, 360, 373, 383.

Twotold, 375.

Ubiquitous, 82.

Udina, 258.

Udul mas, 377.

Udumbura, 374, 379.

Udyoga Parvan, 135, 138, 139, 140.

U khaissravas, 89.

Umi, 219, 347.

Unasked, 365.

Unattached. See Attachment.

Unavoidable, 46.

Unborn, 45, 58, 76, 86, 87, 192, 194,
331.

Uncertain, 120, 380.

Unchangeable, 45, 100, 317, 331, 333»
371, 391.

Unchecked, 357.

Uncle, maternal, 40.

Unconcern, 82, 110, 326, 391. See
Indiff-rence,

Uncontused, 307.

Unconquerable, 161, 211. See In-
vincible,

Uncreated, 45, 347, 391. See Self-

existent.
Undegraded, 39, 97, 130, 310.
Underlying principle. See Substra-
tum.
Understanding, 47, 57, 64, 65, 67, 70,

BHAGAVADGITA, SANATSUGATIYA, ANUGITA.

73, 78, 97, 100, FOI, 102, 111.
123, 125,127, 161,175, 277.174,
181,157, 188, 189, 190, 193, 236,
247,259, 260, 267, 279, 284,287,
302, 306, 307, 308, 309, 310, 315.
316, 318, 332,336, 337,338, 341s
34353445 348 349, 350, 351, 355.
357, 366, 367, 368, 370, 372, 377,
380, 181, 382, 385, 386, 391, 302.
See Knowledge,

Understanding, world of, 333.

Undesyonding. See Despondencv.

Undeveloped, 331.

Undiscerning. See Discernment.

Undistinguished colours, 286.

Unfathomable, 343.

Unfriendliness, 320. See Antipathy.

Ungrateful, 254.

Unhappiness, 49, 51, 53, 66, 69, 70,
78, 79, 86, 101, 103, 107, 19%.
126, 151,157,233, 233) 245,247
255, 313, 33%, 370, 372. ee
Pain.

Unholy, 116, 343.

Unintellizent, 160, 172, 312, 320, 330,
351, 356, 371, 379

Uninterrupted, 341.

Union, 66, 70, 71, 115, 275.

Unity of everything, 62, 71, 75, δ΄.
104,105, 106, 107, 112, 116, 124,
128, 312,313,344, 370, 3742 DE
Difference, Identification, And
Soul, all-pervading.

— of work, 6.

Universal benevolence.
volence.

— form, 92, 333, 344.

— knowledge, 76, 114.

Universe, constituents of, 336.

— destruction of, 80.

— devoid of truth, rrg, 315.

— divisions of, 93, 261.

— eternal, 158.

— government of, 115, 327.

— heated by universal form, 94,
95.

— illumination of, 178, 186.

— lord of, 83, 86, 87, 93. See
Atheism and Ri ler.

— movement of, 82, 87. See More-
ment.

— producer and destroyer of, 75.
95, 157, 158, 287, 354, 392.

— support of, 74, 78, 80, 82, 9%, vs.
97, 104, 112, 180, 192.

— upholding. See Support.

See Bene-

INDEX OF PRINCIPAL MATTERS.

435

Universe, welfare of, 29, 94. See
Benevolence,

— within and without. See Within.
See Body of Krishaa and Ruler.

Unknowable, 76, 104, 160, 247.

Unknown, 159, 160, 349, 368. See
Incomprehensible.

Unmanageable, 57.

Unmoved, §1, 68, 69, 110, 248, 352,

391.

Unpeopled. See Solitary.

Unperceived, 45, 46, 76, 80, 82, 88,
96, 99, 100, 102, 193, 313, 317,
318, 331, 332, 349, 350, 351, 354,
368, 371, 372, 373, 380, 382, 383,
385, 386, 389, 390.

Unpleasant, 122. See Agreeable.

Unreal, 44.

Unreasonable, 237.

Unrighteous, 53.

Unseen, 115. See Unperceived.

Unshaking, 331.

Unsteady. See Steady.

Unsubstantial, 255.

Unswerving, 125, 336.

Untainted, 367, 369, 379. See Gift,
Lotus-leaf, and Worlds.

Unthinkable, 45, 78, 100, 354, 369.

Untruthfulness, 168, 183.

Unwilling. See Reluctant.

Up and down, going, 109, 240, 321,
322, 325, 327, 329.

Upanishads, 2, 5, 7, 8, 13, 15, 16, 17,
18, 19, 23, 26, 27, 345 36, 135,
141,142, 143, 044,147,174, 181,
207, 210, 211, 212, 215, 223, 226,
251.

— dialogues in, 5.

Upasana. See Meditation.

Upavarsha, 32.

Upholding. See Support.

Upwards and downwards, branches,
ΣΙ, 184, 287, 354. See Up
and down,

Urine, 261.

Usanas, 91.

Ushmapas, 94.

Uttamaugas, 37.

Vain, 321, 327. See Life.

Vaisampayana, 150, 151, 229, 230,
394.

Vaisvanara, 191, 259, 276.

Vaisyas, 22, 24, 85, 126, 137, 217,
255, 329.

Vaivasvata, 153.

Vakaspati Misra, 319, 322, 329, 356,
371, 382.

Valiant, 332. See Valour.

Vallabhasarya, 30, 31.

Valour, 126, 323, 326, 367.

Valuables. See Precious things.

Vamadeva, 193.

Vamadevya, 277.

Vanishing of nature, 380.

Vanity, 103, 114, 115, 116, 166, 181,

246, 320, 321. See Arrogance
and Pride.
Vanquished, 96, 152, 388, 389. See
ictory.

Variable, 330.

Variegated colours, 286, 357.

yarety: See Diversity.

[τυ πᾶ, 89, 97, 219, 220, 345, 346.

Vasavadatta, 28. wane,

Vashat, 324.

Vasikara saagha, 9.

Vasishtha, 159, 160, 314.

Vasu, 88, 92, 94.

Vasudeva, 75, 83, 91, 98, 110, 130,
230, 235, 254, 310, 312, 393.

Vasuki, 89, 353.

Vayu, 219, 340. See Wind.

Veda, 171, 172.

Vedanta, 8, 17, 113, 123, 147, 159,
174, 246, 331.

— Paribhasha, 220, 258, 286, 314,

33, 338, 339, 387.

— Sira, 186.

— SAtras, 30, 31, 32, 33, 105,188, 191.

Vedas, 5, 14, 15, 16, 17, 18, 19, 25,
26, 48, 54, 61, 62, 68, 74, 78, 81,
83, 84, 88, 91, 98, 99, 102, 110,
111) 112, 113, 114,115, 119, 220,
121, 143,144) 145, 146, 152,153,
156, 157, 158, 159, 161, 162, 163,
164, 166, 169, 170, 171,172,173,
174,177, 182, 185,193, 241, 214,
226, 262, 269, 276, 306, 309, 312,
320, 322, 326, 331, 353, 354,358
367, 369, 378, 388, 390.

— Atharva, 18, 19, 145.

— consubstantial with Brahman, 163.

— disparagement of. See Disparage-
ment.

— like reservoir, 48.

— theogony of, 220,

— three, το, 83, 84.

— two Kandas of, 17, 146.

Vedic words, 48.

Vegetables, §3, 113, 144, 166, 351,
See Herbs,

Ff2

436

Vehicle, 345.

Veil concealing Brahman, 76.

Velocity, 192. See Speed,

Venerable, 32, 97, 252, pery 282,293,
311, 377.

Veracity. See Truth.

Verse, sacred, 83.

— Sanskrit, 15.

Vessels, 363.

Vestments, 93.

Vexation, 43, 56, 68, 110, 159, 168,
315, 324, 330, 336, 356, 378.
See Agitation.

Vices, 301, 302, 303, 314. See Attack
of vices.

Vicissitudes. See Life, course of.

Victory, 40, 43 47,91, 131, 287, 296,
305, 306, 344.

Vidura, 136, 149, 150, 151.

Vighana Bhikshu, 197, 201, 202, 203,
204, 354.

— Vada, 375.

Vikarza, 38.

Vilasavati, 28.

Vilest state, 116.

Vilifying, 323. See Abuse.

Vinata, go.

Vindhya, 222, 346.

Vindictiveness, 151, 323.

Violation, See Regulation.

Vipra, 347.

Virdg, 186, 315.

Virata, 37, 39.

Virodana, 175.

Virtue and vice, 56, 115.

Virtuous, 116, 283.

Vishamasloki, 227, 259.

Vishnu, 29, 76, 88, 89, 90, 94, 95,
190, 219, 220, 231, 261, 332, 333,
338, 345, 346, 347, 354.

— Purana, 221, 222.

Visible. See Perceptible and Regu-
lation,

Visual power, concentration of, 67,
69.

Visvamitra, 314.

Visvas, 94.

Vital parts, 237, 238, 239, 297, 298,
299. Sec Soul, seat of.

Vitality. See Life.

Vocal. See Bodily and Speech.

Voice. Sce Speech.

Volition, 313.

Vomited, 142, 160,

Voracity. See Eating.

Vow. See Firmness, Regulation.

BHAGAVADGITA, SANATSUGATIYA, ANUGITA.

Vowels, 348.

Vriddhas, 377. See Elders.
Vrikodara. See Bhima.
Vrishalas, 295.

Vrishais, ¢1, 46, 56, 91, 215.
Vulgar, 151.
Vultures, 40.

206, 207.
— author of Gita, 6.
VyGha, 38.

Wain, 37.

Wakefulness, 51, 69, 269, 324. See
Day and night.

War. See Battle-field.

Warmth, 238, 329. See Heat.

Washing, 119.

Water, 45, 64, 73, 74) 95, 156, 159,
179, 187, 189, 193, 238, 260, 281,
283, 284, 287, 289, 290, 339, 343,
344, 346, 353, 356, 359, 360, 361,
364, 355, 374, 379, 382, 384, 157.

— offering to Supreme, 85.
Libations and Reservoir.

Waterpot, 359.

Wave, 374. See Billow.

Way. See Hell and Path,

Weak, 269.

— point, touching, &c., 323.

Wealth, 40, 61, 62, 75, 88, 114, £15,
116, 124, 125, 169, 177, 178,181,
183,184, 233, 243, 246, 298, 284,
397, 314, 325, an 9347+ 357.359
345, 376, 392. See Belongings
and Property.

— Brahmic, 162.

— human, 161, 255.

— lord of, 88.

Weapons, 38, 41, 43, 45, 89, 9°, 93,
111) 250.

— do not cut soul, 45, 250.

Weary, 160, 314.

Weaving, 74. 194.

Weber, A., Prof., 6, 8, 23, 25, 29. 31.
33, 139, 248,

Welfare. See Good.

— of all. See Benevolence.

— of Arguna, 86, 92, 129.

— of oneself, 117.

Well, 324, 354.

Well-read, 209, 355. See Learmed.

Well-wishers, 68,

Westminster Review, 3, 5, 6.

INDEX OF PRINCIPAL MATTERS.

Wheel of the world, 54. See Discus.
— holder of, 232.
— turning of, 215, 306.
See Time.
Wheeler, T., 3, 5, 6.
Whip, 386.
Whirling of mind, 40.
Whistling. See Bam
White, 179, 384.
Wick, 380.
Wicked, 75, 121, 153, 329, 330.
Wife, 41, 97, 103, 159, 161, 167, 170,

1 81,183, 189, 216, 356, 307, 358.

— of preceptor.

Wilkins, C., 2.

Will of entities. See Free-will.

Williams, M., Prof., 243, 344, 358.

Willow, 346.. See } Bamboo.

Wilson, H. H., Prof., 24, 50, 205,
221, 222.

Wind, 71, 90, 97, 156, 193, 232, 237,
238, 239, 257, 261, 337, 343) 349,
350.

— carries astray boat, 51.

— carries away perfumes, 112.

— does not dry up soul, 45.

— life. See Life-winds.

— restraint of, 71.

— upward and downward.
Life-winds,

Windless place, 69.

Wing, 164, 188, 189, 192.

Wink. See Eyelid.

Winter, 332.

Wisdom, 44, 49.

Wise. Learned, Life, and Un-
happiness.

Wish. Sce Desire.

Wish- giving cow, 89.

— stone. See Stone.

Within all things, 104, 112, 180, 190,
357, 369, 379.

Without. See Within.

Withstand, difficult to. See Re-
straint and Unconquerable.

Woe. See Home and Mi

Womb, 105, 107, 109, 116, 175,
337, 239, 241, 260, 321, 322, 331,
339, 353. See Foetus and Pre-
ceptor.

Women. See Female.

Wonder, 92, 93.

— soul, subject of, 46.

Wood. Sce Fuel and Staff.

Word. See Speech.

— divine, 59, 73.

See Preceptor.

See

437

Words, 89, 103, 185, 209, 261, 262,
263, 266, 338, 348, 353.

— man of, 171.

— of wisdom, 44.

Work, divine, 29, 59.

World, 52, 54, 55, 59, 60, 62, 63,
66, 68, 72, 79, 84, 86, τοο, 106,
136, 163, 163, 164, 170, 174,179,
180, 190, 230, 231, 233, 234, 236,
239, 240, 243, 246, 249, 253,255,
256, 358, 278, 281, 282, 283, 287,
292, 296, 307, 313, 314, 316, 325,
331, 332,334, 343» 354, 356, 362,
364, 367, 370, 387, 388, 393.

= affairs of, §5, 60, 304, 324.

— agitation of and by, 101.

— beginning of, 152. See Begin-
ning, void of.

— destroyer of, 95.

— destruction of, 55, 96, 11S.
Destruction.

-- sao a and internal, 292, 337,
386.

— foes of, 115.

— future, 62, 63, 72, 118, 126, 165,
167, 188, 308, 326, 378.

— government of, 115.

— higher, 354, 389.

—holy. See Holy world.

— human, 59, 84, 95, 111.

— knowledge of, 161.

— master of, 67, 86, 97.

— material, 65, 161, 163, 172, 175,
186, 187, 189, 198, 335.

— mortal, 82, 84, 100, 112, 153) 175,
191, 234, ΒΩ

- nether. Hell

— of death, See mortal, supra.

— of Meritorious men, 73, 84, 130,
184, 321.

— release from, 62, 159, 235.

— spotless, See Untainted.

— survey of, 234.

— thought of, 323.

— three, 40, 54, 94, 97, 113, 244,
249, 334, 354, 388.

— untainted, 108, 155, 317. See
Current, Death, Destruction,
Evil, Lord, and Transient.

Worldliness, 51, 159, 314, 370.

Worldly life. See Life, course of.

Worms, 225, 321, 339, 364.

Worship, 59, 71, 73, 75, 76, 85, 86,
87, 99, 110, 117, 127, 166, 186,
257, 286, 377.

— complete, 134.

See

438

Worship, exclusive, 73, 75, 78, 79,
80, 83, 84, 85, 99, 100, 103, 110.

— irregular. See Irregular.

— mode of, 83, 114, 127, 245, 353.

— of divinities, 59, 75, 118.

Worshippers go to deity wor-
shipped, 76, 84.

— receive due fruit, 59.

Woven. See Weaving.

Wrath, 50, 57, 59, 66, 67, 101, 114,
115, 116, 117, 128, 1§1, 154,155,
156, 160, 165, 166, 181, 183, 185,
233, 241, 246, 284, 289, 294, 301,
315, 320, 322, 323, 325, 332, 343,
357, 364. See Irascible.

Wretched, 49.

Wrong. See Modesty, Right and
wrong.

YAdava, 97.

Yaga, 83.

Yagaavalkya, 5, 237, 304, 344.
YagAesvar Sastrin, 33, 224.

BHAGAVADGITA, SANATSUGATIYA, ANUGITA.

Yagus, 18, 20, 83, 146, 162, 163,
180.

Yakshas, 88, 94, 118, 345, 347, 354-

Yama, 89, 97, 153, 219, 233, 346.

YAska, 225.

Years, 330.

Yellow, 384.

Yoga, 9, 10, 11, 27, 47, 61, 63, 64,
74» 297, 306.

— Sfitras, 8, 9, 10, 74,210, 211, 213,
215, 226, 234, 248, 250, 251,253,
260, 266, 271, 274, 285, 286, 3c0,
319, 322, 324, 327, 343, 372,373,

294.
— Visishtha, 206, 240.
Yogikaras, 213, 377.
Yogin, 52, 293.
Youth, 175.
— compared to death, 44.
— receiving senior, 139, 203.
Yudhamanyu, 37.
Yudhishedira, 38, 394.
Yuyudhana, 37.

SANSKRIT INDEX.

B. = Bhagavadgtt4; S.=Sanatsugatfya; A. = Anugfta.

N.B. Only in some cases have references been given to all the passages in
which a certain word occurs. In most cases, only the passages in which words
are used in noteworthy senses are referred to.

Akimabhfita, (A.) XXIII, 5.
Akshara, (B.) 111,15; VIII, 3, 12,213
X, 2,5, 33; XI, 18, 373; XII,
1,3; XV, τό, 18. (S.) IIT, 18,
45; 1V, 18. (A.) III, 37; 1V, 14;
Vi11; XIN, 22; XXXVI, 33.
Adetana, (A.) X XI, τς.
Adhishréana, (B.) 11,40; XVIII, 14.
Adbyatma, (A.) XX, 40; LXI, 4.
Anadiyoga, (S.) IV, 20.
Animaya, (B.) II, 51; XIV, 6.
Aniketa, (B.) X1I,19; (A.) XXVIII,

42.
Anukalpa, (S.) VI, 11.
Anrikas, (S.) ITI, 37.

Anta, (B.) 11, 16.

Antariksha, (S.) VI, 4.

Apara, (B.) IV, 4; VII, 5. (A.)
XXVIII, 34; XXXV, 56.

Aparaspara Sambhfita, (A.) XVI, 18.

Apary4pta, (B.) I, 10.

Apratishréa. See Pratishs4a.

Abhikrama, (B.) II, 40.

Abhidhya, (S.) II, 11.

Abhyasa, (B.) VI, 35,44; XII, 9, 10,

ι ΠῚ II, 36.

a, (B.) I, rs.

Alolutva, (B.) XVI, 2.

Avyakta, (B.) Hl, 25, 28; VII, 24;
VIII, 18, 20, 213 IX, 4; XII, 1,
3,53 XII, 5. (A.) 1, 4a; TI,
6; XII, 1,35; XIX,8; XX,
30,47; XXI, 1; XXIV, 22, 24,
25: XXV,1; XXVIII, 25, 35,
37; XXIX, 17; XXXI, 55;
XXXII, 12; XXXII, 1, 5;
XXXV,16,33,34,55; XXXVI],
7,23 7 5

Asahgraha, (5) Π|, 27.

Asiddhi, (S.) HI, 25.

Ahahkara, (B.) H1, 713 ILI, 27, 28;
VIN, 43 VIN, 1, 33 XII, 13;
XI, 5,8; XVI, 18; XVII,5;
XVIII, 24, 53, 58, 59- (A.) XX,

19, 20, 47; XXIII, 5; XXV,
9; XXVI, 1, 2, 5; XXVII,
1, 12, 30; XXIX, 22; XXX,
6; XXXI, 45, 55; XXXII,
9, 12,15; XXXV, 33 scq., 54,
855; XXXVI, ar.

Ahahkrita, (B.) XVIII, 17. (A.)
XXXVI, 22.

Ahangata, (S.) H, 7.

Atman, (B.) I], 41, 43) 44,45) 55, 643
IH, 6, 13, 17, 27, 433 1V, 6, 7,
a1, 27, 35, 38, 40, 41,42; V,7,
11, 16, 17, 21, 25, 26; VI,5, 6,
7,8, 10, 11, 12, 14, 15,18, 19, 20,
25, 26, 28, 29, 32, 36, 47; VII,
18,19; VIII, 2, 12, 15,19; IX,
5, 26, 28, 31, 34; X, 11, 15, 16,
18,19, 20; XI, 3, 4,24, 47, 503
XII, ταὶ, 143 XUN, 7, 2a, 24,
28, 29, 31, 32; XIV, 24; XV,
11,11, 17: XVI, 9, 17, 18, 23,
22; XVII, τό, το; XVIII, 16,
27, 37) 39) 49) 51, 54. (S.) 1,
6, 7; II, το, 15, 18, 30, 323
ΠῚ, 8, 9, 41, 543 IV, 22; V,
12; VI, 11,16, 25, 26. (A.) I,
39, 40; II, 3, 7, 8, 18, 36; ΠῚ,
3.564. 0; Iv, 2, 3, 5, 7) 9, 10,
15 seq., 42, 46, 51, 56, 58; V, 5,
9, 1153 VII, 23; X, 9, 15, 175
X19; XII, ar,22; XU), 22, 24;
XV, 29; XVI, 3,13; XVII, 31,
18 seq.; XVIII,8; XIX, 1,7;
XX, 16, 473 XXV, 1, 2, 3, 8;
XXVI, 4; X XVII, 8, 9, 39,51,
$3, 54,63,64,66; XXIX,12,22;
XXXI, 45, 46, 49; XXXII, 6,
17; XXXII, 2, 3,5; XXXV,
20, 35 seq, 55, 56; XXXVI,

4ν 23, 33 554.
Adadhriki, (S.) VI, 4.
Apas, (S.) VI, 4.
Apomaya, (A.) XIII, το.

440

BHAGAVADGITA, SANATSUGATIYA, ANUGITA.

Avasatha, (A.) TV, 34, 35.

Avritti, (B.) V, 17; VIII, 16, 23, 26.
(A.) ΠῚ, 29.

Asya, (S.) Il, 7

Uta, (B.) I, 39; XIV,9, 11. (S.)V,
3. (A.) XI,143 XIV, 213; XXV,
8; XXXI, 3,7; XXXV, 43;
XXXVI, 28.

Uttama, (B.) XIV, 14; XV, 17.

Utsa, (S.) V1, 13.

Uddesa, (B.) X, 40. (A.) 1, 3. And
sec (A.) XXVIII, 37.

Upapatti, (A ) U1, 2, 30,42; ITI, 10.

Ritvig, (S.) VI, 10.

Karmayoga, (B.) HII, 3, 7; V, 2;
XI, 24.

K4makiara, (B.) V, 123 XVI, 23.

Kamayiana, (A.) XIII, 4.

Karyakarana, (B.) XIII, 20.

Kuéara, (A.) XXIV, 13, 14.

δύσει (B.) VI, 8; XH, 3; XV,

Krita, (B.) ae ει; XVIII, τό.
Ketu, (S.) VI,

Kshara, (B.) vit, 4: XIV, 16, 18.
(A.) HT, 27. See Akshara.
Kshema, (B.) I, 46; II, 45; 1X, 22.

(A.) XXXII, 45; XXX, 4.

Gati, (B.) IV, 173 VIII, 26; XII, 5.
(S.) 1,10. (A) XXXIV, 1
Guaasankhyana, (B.) XVIII, 19.
Grihita, (B.) VI, 25. And sce V1, 35.
Grahamnanika, (A.) XXX, 6,

Kakradhara, (S.) I, 23.

Kara, (5.) U1, 17.
Kitta, ΒΟ XVI, 16. (A.) XXXVI, 27.
Ko tani, (Boy XVIII, 18.

Kodya, (5.) IT, 27.

Gana, (S.) II, 27.

Gati, (A) Loar; 11,183 TM, 14, 33;
XXXI, 8.

Giva, (B.) VII, §; XV, 7. (A) TI,
16,17, 25, 28, 30, 333 ΠΙ, 7.9,
10; IV, 43, 50.

Giianayoga, (B.) Ill, 33 XV, 1.

Tanu, (B.) VIE, 11. (S.) I, 36.

Tyaga, (B.) XVII 1, 3, 4, 8, 9, 10,
12. (A) XXXII 7

Trivishtapa, (S.)IT, 26. ἀΐχνπι. “

Duranvaya, (A.) XXXVI, 17.

Deva, (S.) II, 8; VI, 4.

Daiva, (B.) XVIII, 14.

Dh&imimasa, (S.) HII, 41.

Dhara, (B.) VIII,12. (A.) XXVIII,

57.
Dh§rayan, (B.) V, 9. (A.) IV, 50.
Dhisheéita, (B.) XU, 17.

Niyadsdati, (A.) V, 7.

Nirvama, (B.) VI, τς. See Braht a-
nirvana, (A.) FV, 12.

Nirvisesha, (A.) XXi, 13

Nivritti, B.) XVI, τ ἢ XVIII, 30.

Nishthi, (B.) UI, 3; V, 12,17; XVII.
3 “XVIH, 50. (A.) II, 38; V.
a7; VII, 123 XV, 24.

Nyasta, (A.) V, 3.

Pada, (B.) VIII, 11; XIII, 4.
XX, 24; XXXYV, 3.

Para. See Apara.

Parasu, (S.) V, 1

Parinzima, (A.) XXXVI, 37-

Parita, (A.) IT, 13.

Paryaya, (A.) ΧΧΙ͂, 9.

Pavaka, (S.) VI, 16.

Purusha, (B.) VIII, 4; XII, 19, ac.
21, 22, 23; XV, τό, 17, 18, τῷ:
XVII, 3.

Pdga, (S.) VI, 7.

Prakriti, (B.) 11], 5, 37, 28, 29, 31:
IV, 6; ΚΙ], 4, 5,20; IX, 7, &
10, 12, 133 ΧΙ, κα: XIII, το, 2e.
21, 23, 29, 345 XIV, 5; XV.
7; XVIII, 40, 59. (A. TI, 3:
Il, 26; XXI1,13; XXIV, 23.

Pratishrsa, (B.) II,15; VI, 38; XIV.
27; XV, 3. And see XVI, 8.

Pradhiina (A.) IIT, 26, 333 IV, ac

»19; XXIV, 23; xxx
Kyiv, 32 seq.

Pramida, (S.) Il, 5, 7.

Prayatamana, (5.) I], 39.

Pravritti, (B.) XI, 315; XIV, 12, 23;
XV,4; XVI,7; XVII, 30, 46:
XVIII, 30, 46. (A.) ΧΧΙ, 9:
XXVIII, 26; XXXIM, 3:
XXXVI, 37.

Prasanga, (B.) XVIII, 34.

(A.

Bala,(B.) XVI, 18; XVII, §; XVUI.

53.

Bahu, (S.) TIT, 44.

Buddhi, (B.) I, 233 II, 39, 41, 44. 4%.
80,51, §2, §3, 63,65, 66; III, :.

SANSKRIT INDEX.

2, 4, 26, 40, 42, 433 IV, 18; V,
11,17, 20, 28; VI, 9, 21, 23, 25,
43; VII, 4,10, 243 VIII, 7; X,
4, to; XII, 4, 8, 14: XIH, 5,
30; XV,20; XVI,9; XVIII,
ι΄, 17, 29 5664., 37, 49, 59, 51,
57. (5.) 1Π, 1, 31, 35, 37, 53,
47; HI,2; 1V, 11. (A.) I, 10,
14, i IT, 7, 38; IV, 8, 1,
Εν 24; VII, ‘a, 6 $eq., 22
X, 10; oki. xd, 26; KV
" XVII, 14, 16, 173 XVI, τ,
» 6, 73 XIX, 6, 7, 125 XX,
20; XXI,2; XXIII, 7; XXV,
2, 6, 133; XXVII, 9, το, 15,
16, 313; XXVIII, 24 seq., 35;
XXX, 1; XXXI, 44, 50, 55;
XXXIH, 12, 17; XXXIV, 17
seq.; XXXV, 17, 22, 32, 55;
XXXVI, 2, 30.
Buddhiyoga, (B.) I], 49; X, το;
VIII, 57.

Brahman, (B.) 111,15; IV, 24, 25,31,
323 V, 6, 10, 19, 20, 21, 243
VI, 14, 20, 27, 28, 38, 44; VII,
a9; VIII, 1, 3, 11, 13, 16, 17,
a4; X,12; XI,a; XIII, 4, 12,
30; XIV, 3, 4, 26,27; XVII,
23, 24; XVIII, 42, 50, 53, 54.
(5.) 5) 34, 36, 375 ITI, 44,

V, 2,143 V, 7,213 VI,2.
(λ) A.) ᾿ 12, 13, 15, 423 II, Ἦν:
Il, 6; IV, 14, 26, 47, 50, 60,
62; ν, 10,173 V1, : aa; IX, 17;
XI, 8, 16,17; ΧΙῚ, 20; XVII,
26; XIX, 4; XX, 1, 18, 22, 34,
38; XXII, 10; XXVIIL, 011,14,
38, 49, 51; XXVIII, 12, 13;
XXIX, 16; XXXII, 1, 2, 4, 8,
143 XXXIII,13; XXXIV, 4, 6;
XXXVI, 5 seq., 9, 29, 35.
Brabmanirvaaa, (B.) If, 72; V,24 seq.

Bhakti, (B.) VII, 17; VIII, 10, 22;
IX, 14, 26, 29; ΧΙ, 54; XH,
17, 19; XIII, 10; XIV, 26;
XVIII, 54, 55, 68.

Bhagadeva, (λ XXVIII, 15.

Bhavani, (B.) {1, 66. (A.) ΧΧΙ, 14.

Bhivaya .) WII, 13,12. And see
τὰκ VIL, 6. aa?) VIII, 24;
XXII, 15; XXVI, 4.

Bhasha, (B.) iI) 54.

Bhinnavrrtti, (B.) XXI, 13

Bhita, (B.) II, οὐ τὸ, ἡ So 11L, 14,
18, 33; IV, 6,353 V,7, 25,291

441
VI, 29, 313 VII, 6, 9, 11, 26, 27;
VIII, 3, 19, 20, 22; IX, 4, 5, 6,
7,8, 11, 13, 35, 393 X, 5, 15, 20,
2a, 393 ΧΙ, 2, 15, 55; XII, 4.
133 XIII, 5, 15, 16, 27, 30, 34;
XIV, 3; XV, 13, 16; XVI, 2, 6;
XVII, 4,6; XVIII, 20, 21, 46,
54, 61. (A) I, 17; 11, 2a; 00.
7,16, 28, 29, 333 IV, 3, 11, 373
V, 8; VII, 15; XIII, 18, 20, 24;
XIV, 5; XVII, 24; XX,7,8,16,
19, 21, 22, 30, 32, 34) 47, 48, 493
I, 9, 10, 18, 23; XXII, 8;
XXIII, 1, 6; XXV, 9, 10, τς
XXVI, 2, 5; *XXVII, 1 seq., 18
5664.) 32, 34, 37, 38, 41 5ε6., 46,
48, 51, 64, 66, 67; XXVIII, §,
11,123 XXIX, 4, 5, 11, 15, 16;
XXX, 1, 8,11, 24; XXXI, τὲ,
24, 37, 34, 40, 41, 49, 54;
XXXII, 6,9, 13,14; XXXIV,
12; XXXV, 34, 36, 37) 39, 54,
- REAM I, 2, 6, 9, 10, 12,

Bhétatman, ὦ VI, 143 XIII, 3;
x

XVI
Bhatadi. See Bhota.
Matva, (S.) THI, 17. (A.) XX XV, 32.
Manasvin, (S.) III, 98.
Mahat, (A.) XX, 47; XXVI, 1;
XXVIII, 35; XXX,9; XXXV,
33 seq.; XXXVI, 4.
Matra, BI, ,ἴ4. ΟΟΧΧΧΙ, 41,40.
Maya, it IV, 6; VII, 14, 15, 25;
XVIII, 61. (A.) XXXVI, 20.
Marga, (S.) II, 9.
Mukta, (3 IV, 23. (A.) WI, ar.
Mauna, (S. iI, at; LIT, 1, 2,20, 45.

Y&tr&, (A.) XXXI, 23, 32; XLVI,

23. And see (B.) IIT, 8.
Yukta, (B.) I, 61, 66; E11, 26; IN
18; V, 6,7, 8, 12, 31,23; WI, δ,
14,18, 29,47; VII,17,30; VIN,
141 IX, 143 X, 4,10; XII, 1,
2; XU, a; ue 28. (Ay)
Iv, 18 seq. , 26, 66; ἡ, τις XI,

3 ΧΧΧ 8, 16, Ἢ

τόξο, 1 ἐν 39 45) 48, 49, 50, $3;
ie » 3, 2, 3, 27, 28, 38,
fe ee 6,7, 21; VI,
3, 3,4, 13, 16, 17,19, Te 29,
33, 36, 37, 4%, 445 ΝΠ], 1, 25;
I, 8, 10, ra, 27; IX, 5, 22,
; x ,» 7, 10,18: XI, 1, 4, 8, 9

442

18,47; XII, 1, 6, 9,113 XIII,
ro, 24; XIV, 26; XVI, 1;
XVII, 33, 52, 57) 75, 78. (3
II, 7,9, 10, 20, 213 δ΄, 18. (A.
I, 13, 29; III, 13; IV, 15, 17,
18, 33,66; X,14; XV, 28 564.)
XX, 35; XXV,6; XXVIII, 26;
XXXV, 25; XXXVI, 22 seq.
See Kshema.

Yogin, (B.) III, 35 1V, 25; V,11, 24;
VI, 1, 2, 8, 10, 15, 19, 27, 28, 31,
33, 42, 45, 46, 473 VIII, 14,
23,25, 27,283; X,17; XII, 14;
XV, τι. (S.) Vi, 1 seq. (A.)
ILI,” ar; IV, τς, 22, 23.

Yoni, (S.) IV, 5. (Ὁ ν, 2 XX,
32; XXIV, 8; XXVIL, 38;
XXXII, 1.

Rati, (S.) Ν, το. (A.) XXVIII, 16.
RGpa, (A.) IV, 9, 13 564.

Linga, (S.) VI, 11.

Vadanya, (S.) V, 2.

Varga, (S.) IIT, 9, 18.

Vikarman, (B.) IV, 17.

Vikara, (S.) IH, ar. (A.) XXIV, 23.

Vigaana, (B.) HI, 41; V1, 8; VII,
ar; IX,13 XVIII, 42. (A.) I,
ao; V, 2; VI, τε; VII, 5;
XXXI, 5.

Viniraaya, (A.) IV, 63.

Vibhagagiia, (A.) XXXV, 27.
see XXIV, 25.

Vimarga, (S.) IT, 7.

Visesha, (A.) XX, a1, 48; XXX,
9; XXXII, 13; XXXV, 7;
XXXVI, 7, 28.

VisvarGpa, (S.) IV, 1.

Vishamedhamana, (S.) HI, 18.

VishOsi, (S.) VI, 4.

Visarga, (A.) XXVII, 26.

Vismaya, (A.) XXIII, 7.

Vira, (A.) XIV, 17.

Vrigina, (S.) HI, 5.

Vega, (S.) 11, rs.
XXVIII, 62.

Veda, (S.) HI, 35, 38 seq.

Vedya, (S.) HIT, 38 seq.

Vaidya, (A.) XX, 36.

Vyakarana, (S.) III, 45.

And

(A.) HH, τι;

BHAGAVADGITA, SANATSUGATIYA, ANUGITA.

Vyutthana, (A.) XX1IX,16; XXXIV,
13, 14.

Sastrak4ra, (S.) IIT, 5.
Sukra, (S.) VI, 2.

Sankhya, (A.) XXXH, 17.

Sahgraha, (B.) III, 20, 25; VIII, 12;
XVII, 18. (A.) XX XI, 39.

Sanghata, (B.) XIII, 6.

Sangna, (B.) 1,7. (5) Ν, 2, ταν 6A.

X1,15; XXXV,ji1; XXXVI,
25.

Safigfita, (B.) ΧΙ, τ. (4.) XXVIF,
59.

Sattva, (B.) II, 45; X, 36,41; XUN,
26; XIV,6; XVI,1; XVII, 3,
8; XVIII, 10, go. (A. II, 5,
273 XIN, 23; XXVIII, 58;
XXVIII, 41; XXXII, 17:
XXXIII, 6, 8 seq.; XXXIV,
16; XXXV, 7seq.; XXXVI,
16.

Samadhi, (B.) I], 44, 53,543 IV, 24:
Vi,7; XI,9; XVII, 1

Samisita, (A.) XIV, 6.

Samahvaya, (A.) VI, 13.

Samudra, (S.) IV, 19.

Sampratisht/a. See Pratishréi.

Samvid, (A.) X1, 6.

Samstha, (B.) VI, 15.

Salila, (S.) 1V, 19; eat 4, Un.

Savitri, (A.) ae

SGtra, (B.) XIII, 4

Stabdha, (B.) xv 17; XVIII, 28.
And see (A.) XXI, 12.

Smriti, (A.) ΧΧΥῚ,

Srotas, (A.) HI, 24; XXII, 3, γι.
Andsee XX11,16; XXIII, 13;
XXIV, 7 seq.

Svabhiva, (B.) II, 7; V, 14; VII, 3:
XVII, 23 XVIII, 41 seq. 47.
60. (S.) IT, 40. (A.) VII, 3;
VUT, 3; ΧΙ, το; XII, 2.4.5,
a2; XXXIV,1a; XXXVI,c2.

Svarga, (S.) II, 26.

Ha, (B.) II, 9. (A.) VITL, 9, 15, 1%.
20; XIV, 4; XV, 4; AVE.
3; XX, 5; XXXI, 5.

Hitakimya, (B.) X, 1.

Hina, (S.) V, 21.

TRANSLITERATION OF ORIENTAL ALPHABETS. 443

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MEDI | MMT IE MIDE
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SACRED BOOKS OF THE EAST

TRANSLATED BY VARIOUS ORIENTAL SCHOLARS

AND EDITED BY

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This Series is published with the sanction and co-operation of the Secretary of

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BEPORT presented to the ACADKMIE DES INSCRIPTIONS, May 11,
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‘M. Renan présente trois nouveaux
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THE

SACRED BOOKS OF THE EAST

[9] a

London

HENRY FROWDE

OXFORD UNIVERSITY PRESS WAREHOUSE

7 PATERNOSTER ROW

THE
SACRED BOOKS OF THE EAST

BY VARIOUS ORIENTAL SCHOLARS

AND EDITED BY

F. MAX MULLER

VOL. IX

@rford
AT THE CLARENDON PRESS

1880

[All rights reserved]

σι 2.

THE QUR’AN

TRANSLATED BY

E. H. PALMER

PART II

CHAPTERS XVII TO CXIV

Orford

AT THE CLARENDON PRESS

1880

(All rights reserved ἢ

XVIL.
XVIIL
XIX,
XX.
XXL
XXII
XXII
XXIV.
XXV.
XXVI.
XXVIL
XXVIII.
XXIX.
XXX.
XXXL
XXXIL
XXXIIL
XXXIV,
XXXV.

XXXVI.
XXXVIL
XXXVIIL.
XXXIX.
XL.

XLI.
XLII.

CONTENTS.

The Chapter
The Chapter
The Chapter
The Chapter
The Chapter
The Chapter
The Chapter
The Chapter
The Chapter
The Chapter
The Chapter
The Chapter
The Chapter
The Chapter
The Chapter
The Chapter
The Chapter
The Chapter
The Chapter
(Mecca)
The Chapter
The Chapter
The Chapter
The Chapter
The Chapter
The Chapter
The Chapter

of the Night Journey (Mecca)
of the Cave (Mecca) .

of Mary (Mecca)

of Z. H. (Mecca)

of the Prophets (Mecca)

of the Pilgrimage (Mecca) .
of Believers (Mecca) .

of Light (Medinah)

of the Discrimination (Mecca)
of the Poets (Mecca).

of the Ant (Mecca)

of the Story (Mecca) .

of the Spider (Mecca)

of the Greeks (Mecca)

of Loqman (Mecca) .

of Adoration (Mecca)

of the Confederates (Medinah) .

of Sheba (Mecca)

of the Angels, or, the Creator

of Y.S. (Mecca)

of the Ranged (Mecca)
of S. (Mecca)

of the Troops (Mecca)
of the Believer (Mecca)
‘Detailed’ (Mecca)

of Counsel (Mecca) .

Vili

XLII.
XLIV.
XLV.
XLVI.
XLVII.

XLVIHI.

XLIX.

LXI.
LXII.
LXIII.
LXIV.
LXV.
LXVI.
LXVII.

LXVIII.

LXIX.
LXX.
LXXI.
LXXII.

LXXIIIL.

LXXIV.
LXXV.

The Chapter
The Chapter
The Chapter
The Chapter
The Chapter

(Medinah)
The Chapter
The Chapter
The Chapter

~ The Chapter

The Chapter
The Chapter
The Chapter
The Chapter
The Chapter
The Chapter
The Chapter
The Chapter
The Chapter
The Chapter

CONTENTS.

of Gilding (Mecca)

of Smoke (Mecca)

of the Kneeling (Mecca)

of ΕἸ A‘hqaf (Mecca)

of Mohammed, also called ‘ Fight?

of Victory (Medinah)
of the Inner Chambers (Medinah)

of Q. (Mecca)

of the Scatterers (Mecca)

of the Mount (Mecca) .

of the Star (Mecca)

of the Moon (Mecca) .

of the Merciful (Mecca)

of the Inevitable (Mecca)

of Iron (Medinah)

of the Wrangler (Medinah) .
of the Emigration (Medinah)
of the Tried (Medinah)

of the Ranks (Mecca) .

The Chapter of the Congregation (Medinah)
The Chapter of the Hypocrites (Medinah)
The Chapter of Cheating (place of origin doubtful)
The Chapter of Divorce (Medtnah) .

The Chapter of Prohibition (Medinah)

The Chapter of the Kingdom (Mecca) F
The Chapter of the Pen, also called N&n (Mecca)
The Chapter of the Infallible (Mecca)
The Chapter of the Ascents (Mecca)

The Chapter of Noah (Mecca) .

The Chapter of the Ginn (Mecca)

The Chapter of the Enwrapped (Mecca)
The Chapter of the Covered (Mecca)

The Chapter of the Resurrection (Mecca) .

PAGE
211

218
220
224

229
233
238
241
245
248
251
254
258
262
266
270
273

CONTENTS. ΙΧ
PAGE
LXXVI. The Chapter of Man (Mecca) . 312
LXXVII. The Chapter of those Sent (Mecca) 314
LXXVIII. The Chapter of the Information (Mecca) 316
LXXIX. The Chapter of those who Tear Out (Mecca) 318
LXXX. The Chapter ‘He Frowned’ (Mecca) 320
LXXXJ. The Chapter of the Folding up (Mecca) 321
LXXXII. The Chapter of the Cleaving asunder (Mecca) 323
LXXXIII. The Chapter of those who give short Weight
(Mecca) . : Ἶ ᾿ 323
LXXXIV. The Chapter of the Rending sane (Mecca) 325
LXXXV. The Chapter of the Zodiacal Signs (Mecca) 326
LXXXVI. The Chapter of the Night Star (Mecca) 327
LXXXVII. The Chapter of the Most High (Mecca) 328
LXXXVIII. The Chapter of the Overwhelming (Mecca) . 329
LXXXIX. The Chapter of the Dawn (Mecca) 330
XC. The Chapter of the Land (Mecca) © 332
ΧΕΙ. The Chapter of the Sun (Mecca) . 333
XCIL. The Chapter of the Night (Mecca) + 333
ΧΟΠΙ. The Chapter of the Forenoon (Mecca) . 334
XCIV. The Chapter of ‘Have we not expanded?’
(Mecca) . . ; 335
XCV. The Chapter of the Fig ne ra origin
doubtful) . : δος τ : 335
XCVI. The Chapter of Congealed Blood (Mecca) 336
XCVII. The Chapter of ‘Power’ (place of origin
doubtful) . ᾿ 337
XCVIII. The Chapter of the Manifest Sign ae of
origin doubtful) 337
XCIX. The Chapter of the pisaauake a of
origin doubtful) . 338
C. The Chapter of the Chargers (Mecca) . 339
CI. The Chapter of the Smiting (Mecca) 339
CII. The Chapter of the Contention about Numbers
340

[9]

(place of origin doubtful). . .
b

Χ CONTENTS.

CUI. The Chapter of the Afternoon (Mecca)

CIV. The Chapter of the Backbiter (Mecca)

CV. The Chapter of the Elephant (Mecca) .

CVI. The Chapter of the Qurdis (Mecca) .

ΟΥ̓. The Chapter of ‘Necessaries’ ed of | origin
doubtful) . :

CVIII. The Chapter of El τῶν (Mecca)

CIX. The Chapter of the Misbelievers (Mecca)

CX. The Chapter of Help (Mecca)

CXI. The Chapter of Abu Laheb (Mecca)

CXII. The Chapter of Unity (place of origin doubtful) .

CXIII. The Chapter of the Daybreak Ὡς of origin
doubtful) . :

‘CXIV. The Chapter of Men (place of origin doubtful).

Index τ : i

Transliteration of Oriental Alphabets adopted for the Trans-
lations of the Sacred Books of the East

PAGE
340
341
341
342

342
342
343
343
343
344

344
345

347

359

“Ad

_

THE QURAN.

Tue CuapTer oF THE NIGHT JOURNEY}.

(XVII. Mecca.)

In the name of the merciful and compassionate
God.

Celebrated be the praises of Him who took His
servant a journey by night from the Sacred Mosque?
to the Remote Mosque’, the precinct of which we
have blessed, to show him of our signs! verily, He
both hears and looks.

And we gave Moses the Book and made it a
guidance to the children of Israel: ‘Take ye to no
guardian but me.’

Seed of those we bore with Noah (in the ark)!
verily, he was a thankful servant!

And we decreed to the children of Israel in the
Book, ‘ Ye shall verily do evil in the earth twice‘,
and ye shall rise to a great height (of pride).’

1 Also called ‘The Children of Israel.’ The subject of Moham-
med’s miraculous journey in one night from Mecca to Jerusalem, and
his ascent into heaven, will be found discussed in the Introduction.

3 The Kaabah at Mecca. 8 The Temple at Jerusalem.

“ The Mohammedan commentators interpret this as referring
the first to either Goliath, Sennacherib, or Nebuchadnezzar, and the
latter to a second Persian invasion. The two sins committed by_
the Jews, and for which these punishments were threatened and
executed, were, first, the murder of Isaiah and the imprisonment of
Jeremiah, dnd the second, the murder of John the Baptist. Moham-
medan views of ancient history are, however, vague. _

[9] Β

2 THE Οὐκ ΑΝ. XVII, 5-14.

[5] And when the threat for the first (sin) of the
two came, we sent over them servants of ours,
endued with violence, and they searched inside your
houses ; and it was an accomplished threat.

Then we rallied you once more against them,
and aided you with wealth and sons, and made
you a numerous band.

‘If ye do well, ye will do well to your own souls ;
and if ye do ill, it is against them !

‘ And when the threat for the last came —to harm
your faces and to enter the mosque as they entered
it the first time, and to destroy what they had got
the upper-hand over with utter destruction.’

It may be that thy Lord will have mercy on
you;—but if ye return we will return, and we
have made hell a prison for the misbelievers.

Verily, this Qur’4n guides to the straightest path,
and gives the glad tidings to the believers [10] who
do aright that for them is a great hire; and that
for those who believe not in the hereafter, we have
prepared a mighty woe.

Man prays for evil as he prays for good; and man
was ever hasty.

We made the night and the day two signs; and
we blot out the sign of the night and make the sign
of the day visible, that ye may seek after plenty
from your Lord, and that ye may number the years
and the reckoning; and we have detailed every-
thing in detail.

And every man’s augury? have we fastened on

Supply, ‘we sent foes.’

5.1.6. ‘fortune’ or ‘fate,’ literally, ‘bird;’ the Arabs, like the
ancient Romans, having been used to practise divination from the
flight of birds,

XVII, 14-24. THE CHAPTER OF THE NIGHT JOURNEY. 3

his neck; and we will bring forth for him on the
resurrection day a book offered to him wide open.
[15] ‘Read thy book, thou art accountant enough
against thyself to-day!’

He who accepts guidance, accepts it only for his
own soul: and he who errs, errs only against it ; nor
shall one burdened soul bear the burden of another.

Nor would we punish until we had sent an apos-
tle. And when we desired to destroy a city we bade?
the opulent ones thereof; and they wrought abomina-
tion therein; and its due sentence was pronounced ;
and we destroyed it with utter destruction.

How many generations have we destroyed after
Noah! but thy Lord of the sins of his servant is
well aware, and sees enough.

Whoso is desirous of this life that hastens away,
we will hasten on for him therein what we please,
—for whom we please. Then we will make hell
for him to broil in—despised and outcast.

[20] But whoso desires the next life, and strives
for it and is a believer—these, their striving shall
be gratefully received.

To all—these and those—will we extend the
gifts of thy Lord; for the gifts of thy Lord are
not restricted.

See how we have preferred some of them over
others, but in the next life are presier degrees
and greater preference.

Put not with God other gods, or thou wilt sit
despised and forsaken.

Thy Lord has decreed that ye shall not serve
other than Him; and kindness to one’s parents,

1 Bade them obey the Apostle. —
B2

4. THE QUR'AN, XVII, 24-35.

whether one or both of them reach old age with
thee; and say not to them, ‘Fie!’ and do not
grumble at them, but speak to them a generous
speech. [25] And lower to them the wing of
humility out of compassion, and say, ‘O Lord!
have compassion on them as they brought me up
when I was little!’ Your Lord knows best what is
in your souls if ye be righteous, and, verily, He is
forgiving unto those who come back penitent.

And give thy kinsman his due and the poor and
the son of the road; and waste not wastefully, for
the wasteful were ever the devil’s brothers; and the
devil is ever ungrateful to his Lord.

[30] But if thou dost turn away from them to
seek after mercy from thy Lord!, which thou hopest
for, then speak to them an easy speech.

Make not thy hand fettered to thy neck, nor yet
spread it out quite open, lest thou shouldst have to
sit down blamed and straitened in means. Verily,
thy Lord spreads out provision to whomsoever He
will or He doles it. out. Verily, He is ever well
aware of and sees his servants.

And slay not your children? for fear of poverty ;
we will provide for them; beware! for to slay
them is ever a great sin!

And draw not near to fornication ; verily, it is ever
an abomination, and evil is the way thereof.

[35] And slay not the soul that God has forbidden
you, except for just cause; for he who is slain un-
justly we have given his next of kin authority; yet

1 Le. if you are compelled to leave them in order to seek your
livelihood ; or if your present means are insufficient to enable you
to relieve others.

* See Part I, p. 256, note 2.

XVII, 35-46. THE CHAPTER OF THE NIGHT JOURNEY. 5

let him not exceed in slaying; verily, he is ever
helped.

And draw not near to the wealth of the orphan,
save to improve it, until he reaches the age of
puberty, and fulfil your compacts; verily, a compact
is ever enquired of.

And give full measure when ye measure out, and
weigh with a right balance; that is better and a
fairer determination.

And do not pursue that of which thou hast no
knowledge; verily, the hearing, the sight, and the
heart, all of these shall be enquired of.

And walk not on the earth proudly; verily, thou
canst not cleave the earth, and thou shalt not reach
the mountains in height.

[40] All this is ever evil in the sight of your
Lord and abhorred.

That is something of what thy Lord has inspired
thee with of wisdom; do not then put with God
other gods, or thou wilt be thrown into hell re-
proached and outcast. What! has your Lord chosen
to give you sons, and shall He take for Himself
females from among the angels? verily, ye are
speaking a mighty speech.

Now have we turned it in various ways in this
Qur’4n, so let them bear in mind; but it will only
increase them in aversion.

Say, ‘Were there with Him other gods, as ye
say, then would they seek a way against the Lord
of the throne.’

[45] Celebrated be His praises, and exalted be He
above what they say with a great exaltation!

The seven heavens and the earth celebrate His
praises, and all who therein are; nor is there aught

ό THE QuR’AN. XVII, 46-56;

but what celebrates His praise: but ye cannot
understand their celebration ;—verily, He is clement
and forgiving.

And when thou readest the Qur'4n we place
between thee and those who believe not in the
hereafter a covering veil. And we place covers
upon their hearts, lest they should understand, and
dulness in their ears.

And when thou dost mention in the Qur’4n thy
Lord by Himself they turn their backs in aversion.

[50] We know best for what they listen when
they listen to thee; and when they whisper apart
—when the wrong-doers say, ‘ Ye only follow a man
enchanted.’

Behold, how they strike out for you parables,
and err, and cannot find the way!

They say, ‘What! when we have become bones
and rubbish are we to be raised up a new creature ?’
Say, ‘Be ye stones, or iron, or a creature, the
greatest your breasts can conceive—!’ Then they
shall say, ‘Who is to restore us?’ Say, ‘He who
originated you at first;’ and they will wag their
heads and say, ‘When will that be?’ Say, ‘It may,
perhaps, be nigh.’

- The day when He shall call on you and ye shall
answer with praise to Him, and they will think that
they have tarried but a little.

[55] And say to my servants that they speak in a
kind way!; verily, Satan makes ill-will between them ;
verily, Satan was ever unto man an open foe.

Your Lord knows you best; if He please He
will have mercy upon you, or if He please He will

1 Te..they are not to provoke the idolaters by speaking too
roughly to them so as to exasperate them.

XVII, 56-62. THE CHAPTER OF THE NIGHT JOURNEY. 7

torment you: but we have not sent thee to take
charge of them.

And thy Lord best knows who is in the heavens and
the earth; we did prefer some of the prophets over
the others, and to David did we give the Psalms.

Say, ‘Call on those whom ye pretend other than
God ;’ but they shall not have the power to remove
distress from you, nor to turn it off.

Those on whom they call1, seek themselves for
a means of approaching their Lord, (to see) which
of them is nearest: and they hope for His mercy
and they fear His torment; verily, the torment of
thy Lord is a thing to beware of.

[60] There is no city but we will destroy it
before the day of judgment, or torment it with
keen torment ;—that is in the Book inscribed.

Naught hindered us from sending thee with signs,
save that those of yore said they were lies; so we
gave Thamdd the visible she-camel, but they treated
her unjustly! for we do not send (any one) with
signs save to make men fear.

And when we said to thee, ‘ Verily, thy Lord en-
compasses men!’ and we made the vision which we
showed thee only a cause of sedition unto men, and
the cursed tree ? as well; for we will frighten them,
but it will only increase them in great rebellion.

τ 1 Sale interprets this to mean ‘the angels and prophets.’ Rodwell
remarks that it is an ‘obvious allusion to the saint worship of the
Christians.’ As, however, precisely the same expression is used
elsewhere in the Qur’4n for the false gods of the Arabs, and the
existence of those ginns and angels whom they associated with God
is constantly recognised, their divinity only being denied, I prefer to
follow the Moslem commentators, and refer the passage to the gods
of the Arabian pantheon at Mecca; cf. Part I, p. 127, note 2.

3 The Zaqqim; see Chapter XXXVII, verse 60. The vision

8 THE QuR’AN. XVI, 63-71.

And when we said to the angels, ‘Adore Adam ;’
and they adored, save Iblis, who said, ‘Am I to
adore one whom Thou hast created out of clay ?’

Said he, ‘Dost thou see now? this one whom
Thou hast honoured above me, verily, if Thou
shouldst respite me until the resurrection day, I will
of a surety utterly destroy his seed except a few.’

[65] Said He, ‘Begone! and whoso of them fol-
lows thee—verily, hell is your recompense, an ample
recompense. Entice away whomsoever of them thou
canst with thy voice; and bear down upon them
with thy horse and with thy foot; and share with
them in their wealth and their children ; and promise
them,—but Satan promises them naught but deceit.
Verily, my servants, thou hast no authority over
them; thy Lord is guardian enough over them!’

It is your Lord who drives the ships for you
in the sea that ye may seek after plenty from Him ;
verily, He is ever merciful to you. And when
distress touches you in the sea, those whom ye call
on, except Him, stray away from you; but when He
has brought you safe to shore, ye turn away; for
man is ever ungrateful.

[70] Are ye sure that He will not cleave with
you the side of the shore, or send against you a
heavy sand-storm? then ye will find no guardian
for yourselves.

Or are ye sure that He will not send you back
therein another time, and send against you a vio-
lent wind, and drown you for your misbelief? then
ye will find for yourselves no protector against us.

referred to is the night journey to heaven, although those com-
mentators who believe this to have been an actual fact suppose
another vision to account for this passage.

XVII, 72-80. THE CHAPTER OF THE NIGHT JOURNEY. 9

But we have been gracious to the children of
Adam, and we have borne them by land and sea,
and have provided them with good things, and have
preferred them over many that we have created.

ro The day when we will call all men by their high
priest; and he whose book is given in his right
hand—these shall read their book, nor shall they
be wronged a straw. But he who in this life is
blind shall be blind in the next too, and err farther
from the νὰν. ἢ

[75] They had well-nigh beguiled thee from what
we inspired thee with, that thou shouldst forge
against us something else, and then they would
have taken thee for a friend; and had it not been
that we stablished thee, thou wouldst have well-nigh
leant towards them a little: then would we have
made thee taste of torment both of life and death, then
thou wouldst not have found against us any helper?.

And they well-nigh enticed thee away from the
land, to turn thee out therefrom; but then—they
should not have tarried after thee except a little.

[This is] the course of those of our prophets whom
we have sent before thee; and thou shalt find no
change in our course.

[80] Be thou steadfast in prayer from the declin-
ing of the sun until the dusk of the night, and the
reading of the dawn; verily, the reading of the
dawn is ever testified to.

1 The commentators say that this refers to a treaty proposed by
the tribe of 7Haqif, who insisted, as a condition of their submission,
that they should be exempt from the more irksome duties of Mus-
lims, and should be allowed to retain their idol Allat for a certain
time, and that their territory should be considered sacred, like that
of Mecca.

10 | THE QUR’AN. XVII, 81-91.

And for the night, watch thou therein as an extra
service. It may be that thy Lord will raise thee
to a laudable station.

And say, ‘O my Lord! make me enter with a

‘just entry; and make me come forth with a just.
coming forth; and grant me from Thee authority
to aid,’

And say, ‘Truth has come, and falsehood has
vanished ! verily, falsehood is transient.’

And we will send down of the Qur’4n that which
is a healing and a mercy to the believers, but it
will only increase the wrong-doers in loss.

[85] And when we favour man he turns away and
retires aside, but when evil touches him he is ever
in despair. Say, ‘Every one acts after his own
manner, but your Lord knows best who is most
guided in the way.’

They will ask thee of the spirit. Say, ‘The
spirit comes at the bidding of my Lord, and ye are
given but a little knowledge thereof.’

If we had wished we would have taken away that
with which we have inspired thee ; then thou wouldst
have found no guardian against us, unless by a
mercy from thy Lord; verily, His grace towards
thee is great!

[90] Say, ‘If mankind and ginns united together
to bring the like of this Qur’4n, they could not bring
the like, though they should back each other up!’

We have turned about for men.in this Qur’4n
every parable; but most men refuse to accept it,
save ungratefully.

1 According to some, the soul generally; but according to others,
and more probably, the angel Gabriel as the agent of revelation.

XVII, 92-101. THE CHAPTER OF THE NIGHT JOURNEY. II

And they say, ‘ We will by no means believe in
thee, until there gush forth for thee a fountain from
the earth ; or there be made for thee a garden of
palms and grapes, and rivers come gushing out
amidst them; or thou make the sky to fall down
upon us in pieces; or thou bring us God and the
angels before us; [95] or. there be made for
thee a house of gold; or thou climb up into the
heaven; and even then we will not believe in thy
climbing there, until thou send down on us a book
that we may read!’

Say, ‘Celebrated be the praises of my Lord! was -
I aught but a mortal apostle ?’

Naught prohibited men from believing when the
guidance came to them, save their saying, ‘God has
sent a mortal for an apostle.’

‘Say, ‘Were there angels on the earth walking
in quiet, we had surely sent them an angel as an
apostle.’

Say, ‘God is witness enough between me and
you; verily, He is ever of His servants well aware,
and sees,’

He whom God guides, he is guided indeed ; and
he whom God leads astray, thou shalt never find
patrons for them beside Him; and we will gather
them upon the resurrection day upon their faces,
᾿ blind, and dumb, and deaf; their resort is hell ;
whenever it grows dull we will give them another
blaze !

[100] That is their reward for that they dis-
believed in our signs, and said, ‘What! when we are
bones and rubbish, shall we then be raised up a
new creation ?’

Could they not see that God who created the

12 THE QURAN. XVII, 101-108.

heavens and the earth is able to create the like of
them, and to set for them an appointed time; there
is no doubt therein, yet the wrong-doers refuse to
accept it, save ungratefully !

Say, ‘ Did ye control the treasuries of the mercy
of my Lord, then ye would hold them through fear
of expending ; for man is ever niggardly !’

And we did bring Moses nine manifest signs ; then
ask the children of Israel (about) when he came to
them, and Pharaoh said to him, ‘Verily, I think thee,
O Moses! enchanted.’

He said, ‘Well didst thou know that none sent
down these save the Lord of the heavens and
the earth as visible signs; and, verily, I think thee,
O Pharaoh! ruined.’

[105] And he desired to drive them out of the
land ; but we drowned him and those with him, one
and all.

And after him we said to the children of Israel,
‘ Dwell ye in the land; and when the promise of the
hereafter comes to pass, we will bring you in a
mixed crowd (to judgment). -

‘In truth have we sent it down, and in truth has
it come down; and we have not sent thee as aught
but a herald of glad tidings and a warner.

‘And a Qur’4n which we have divided, that thou
mayst read it to mankind leisurely, and we sent
it down, sending it down?.’

Say, ‘Believe ye therein, or believe not; verily,
those who were given the knowledge before it, when
it is read to them fall down upon their beards
adoring! and they say, “Celebrated be the praises

- 1 As occasion required.

XVII, 108—XVIII, 2. THE CHAPTER OF THE CAVE. 13

of our Lord! verily, the promise of our Lord is
ever fulfilled”—they fall down upon their beards
weeping, and it increases their humility.’

[110] Say, ‘Call on God, or call on the Merciful
One, whichever ye may call on Him by; for His are
the best of names?.’

And do not say thy prayers openly, nor yet
murmur them, but seek a way between these.

“And say, ‘Praise belongs to God, who has not
taken to Himself a son, and has not had a partner
in His kingdom, nor had a patron against (such)
abasement.’ And magnify Him greatly?!

THe CHAPTER OF THE
(XVIIL Mecca.) πὸ eee

In the name of the merciful and compassionate
God.

Praise belongs to God, who sent down to His
servant the Book, and put no crookedness therein,
—straight, to give warning of keen violence from
Him; and to give the glad tidings to the believers,
who do what is right, that for them is a goodly
reward wherein they shall abide for ever and for

1 The Arabs whom Mohammed addressed seem to have ima-
gined that he meant by Allah and Ar-rahmén (the Merciful One)
two separate deities. The various epithets which are applied to
God in the Qur’4n, such as ‘kind,’ ‘seeing,’ ‘knowing,’ &c., are called
by the Muslims al ’asm4’u Thusné, ‘the best of names,’ and are
repeated in telling the beads of their rosary.

3 This command is obeyed by the Muslims frequently pro-
nouncing the phrase Allahu akbar, especially as an expression of
astonishment. It is the same expression as that used by the
Egyptian women concerning Joseph, in Chapter XII, verse 31.

14 THE QUR'AN. XVIII, 2-13.

aye; and to give warning to those who say, ‘God
hath taken to Himself a son.’

They have no knowledge thereof, nor their
fathers; a serious word it is that comes forth from
their mouths! verily, they only speak a lie!

[5] Haply thou wilt grieve thyself to death for
sorrow after them, if they believe not in this new
revelation. Verily, we have made what is on the
earth an ornament thereof, to try them, which of
them is best in works; but, verily, we are going
to make what is thereon bare soil.

Hast thou reckoned that the Fellows of the Cave
and Er-raqim were a wonder amongst our signs! ?’

When the youths resorted to the cave and said,
‘O our Lord! bring us mercy from Thee, and
dispose for us our affair aright!’

[10] And we struck their ears (with deafness)
in the cave for a number of years. Then we raised
them up again, that we might know which of the
two crews? could best calculate the time of their
tarrying. We will narrate to thee their story in truth.
Verily, they were youths who believed in their Lord,
and we added to their guidance, and we braced up
their hearts, when they stood up and said, ‘Our
Lord is the Lord of the heavens and the earth,
we will not call upon any god beside Him, for
then we should have said an extravagant thing.

1 This is the well-known story of the Seven Sleepers of Ephesus.
What is meant by Er-raqtm no one knows. The most generally
accepted Mohammedan theory is that it was a dog belonging to
the party; though some commentators take it to be the name of the
valley or mountain in which the cave was situated; others again say
that it was a metal plate inscribed with the name of the Sleepers:

* That is, the youths themselves or the people they met on their
awakening.

XVIII, 14-19. THE CHAPTER OF THE CAVE. 15

These people of ours have taken to other gods
beside Him. Though they do not bring any
manifest authority for them. And who is more
unjust than he who forges against God a lie?
[15] ‘So when ye have gone apart from them and
what they serve other than God, then resort ye to
the cave. Our Lord will unfold His mercy to you,
and will dispose for you your affair advantageously.’
And thou mightst have seen the sun when it
rose decline from their cave towards the right hand,
and when it set leave them on the left hand, while
they were in the spacious part thereof. That is
one of the signs of God. Whom God guides he
is guided indeed, and whom He leads astray thou
shalt surely find for him no patron to guide aright.
Thou mightst have reckoned them waking though
they were sleeping, as we turned them towards
the right and towards the left; and their dog
spreading out his fore-paws on the threshold.
Hadst thou come suddenly upon them thou wouldst
surely have turned and fled away from them, and
wouldst surely have been filled by them with dread.
Thus did we raise them up that they might
question each other. Spake a speaker amongst
them, ‘How long have ye tarried?’ They said,
‘We have tarried a day or part of a day.’ They
said, ‘Your Lord knows best your tarrying; so
send one of you with this coin of yours to the
city, and let him look which of them has purest
food, and let him bring you provision thereof;
and let him be subtle and not let any one perceive
you. Verily, they—should they perceive you—
would stone you, or would force you back again
unto their faith, and ye would never prosper then.’ |

16 THE QuR’AN. τ ΧΥ͂ΠΙ, 20-23.

[20] Thus did we make their people acquainted
with their story, that they might know that God's
promise is true; and that the Hour, there is no
doubt concerning it. When they disputed amongst
themselves concerning their affair, and said, ‘ Build
a building over them, their Lord knows best about
them ;” and those who prevailed in their affair said,
‘We will surely make a mosque over them.’

They will say, ‘Three, and the fourth of them
was their dog:’ and they will say, ‘Five, and the
sixth of them was their dog:’ guessing at the un-
seen: and they will say, ‘Seven, and the eighth
of them was their dog.’ Say, ‘My Lord knows
best the number of them; none knows them but
a few.’

Dispute not therefore concerning them save with
a plain disputation, and ask not any one of them!
concerning them. .

And never say of anything, ‘Verily, I am going
to do that to-morrow, except ‘if God please ;’ and
remember thy Lord when thou hast forgotten, and
say, ‘It may be that my Lord will guide me to what
is nearer to the right than this ?.’

They tarried in their cave three hundred years
and nine more. [25] Say, ‘God knows best of their
tarrying. His are the unseen things of the heavens
and the earth—He can see! and hear ®!’

1 That is, the Christians,

3 Mohammed being asked by the Jews concerning the number
of the Seven Sleepers, had promised to bring them a revelation
upon the subject on the morrow: this verse is a rebuke for his
presumption.

3 This expression Sale takes to be ironical, and translates, ‘ make
thou him to see and hear;’ Rodwell renders it, ‘look thou and
hearken unto him:’ both translators having missed both the force

XVIII, 25-30. THE CHAPTER OF THE CAVE. 17

They have no patron beside Him, nor does He
let any one share in His judgment. So, recite what
thou art inspired with of the Book of thy Lord;
there is no changing His words; nor shalt thou
ever find a refuge beside Him; and keep thyself
patient, with those who call upon their Lord morning
and evening, desiring His face; nor let thine eyes
be turned from them, desiring the adornment of
the life of this world; and obey not him! whose
heart we have made heedless of remembrance of
us, and who follows his lusts, for his affair is ever
in advance (of the truth).

But say, ‘The truth is from your Lord, so let
him who will, believe; and let him who will, dis-
believe.’ Verily, we have prepared for the evildoers
a fire, sheets of which shall encompass them; and
if they cry for help, they shall be helped with water
like molten brass, which shall roast their faces :—an
ill drink and an evil couch !

Verily, those who believe‘ and act aright,—verily,
we will not waste the hire of him who does good
works.

[30] These, for them are gardens of Eden; be-
neath them rivers flow; they shall be adorned
therein with bracelets of gold, and shall wear green
robes of silk, and of brocade; reclining therein on

of the idiom and the explanation given by the commentators Al
Baidsavi and Jalalain, to whom Sale refers. The meaning is that
which I have given, and the idiom is equivalent to that which
occurs in a passage of Hariri, Maqamah 3 (p. 30, De Sacy’s first
edition), akrim bihi, ‘how noble it is!’ abzar bihi being equi-
valent to m4 abzarahu, ‘how observant He is!’

1 Said to refer to Ommiaiyet ibn ‘Half, who had requested Moham-
med to give up his poorer followers to please the Qurdis; see
Chapter VI, verse 52.

[9] ς

18 THE QUR'AN. XVIII, 30-40.

thrones ;—pleasant is the reward, and goodly the
couch !

Strike out for them a parable: Two men, for one
of whom we made two gardens of grapes, and sur-
rounded them with palms, and put corn between
the two. Each of the two gardens brought forth
its food and did not fail in aught. And we caused a
river to gush forth amidst them; and he had fruit,
and said unto his fellow, who was his next-door
neighbour, ‘I am more wealthy than thee, and
mightier of household.’

And he went in unto his garden, having wronged
himself: said he, ‘I do not think that this will ever
disappear; and I do not think that the hour is
imminent; and if even I be sent back unto my
Lord, I shall find a better one than it in exchange.’

[35] Said unto him his fellow, who was his next-
door neighbour, ‘Thou hast disbelieved in Him
who created thee from earth, and then from a clot,
then fashioned thee a man; but God, He is my
Lord; nor will I associate any one with my Lord.
Why couldst thou not have said, when thou didst
go into thy garden, “ What God pleases!! there is
no power save in God,’—to look at, I am less than
thee in wealth and children; but haply my Lord
will give me something better than thy garden, and
will send upon it thunder-claps from the sky, and it
shall be on the morrow bare slippery soil; or on
the morrow its water may be deeply sunk, so that
thou canst not get thereat!’

[40] And his fruits were encompassed, and on the

1 In the original M4 s&’ allfh; this is the usual formula for
expressing admiration among Muslims.

ΧΥΠΙῚ, 40-48. THE CHAPTER OF THE CAVE, 19

morrow he turned down the palms of his hands! for
what he had spent thereon, for it was fallen down
upon its trellises. And he said, ‘ Would that I had
never associated any one with my Lord!’ And he
had not any party to help him beside God, nor was
he helped. In such a case the patronage is God’s,
the true; He is best at rewarding and best at
bringing to an issue.

Strike out for them, too, a parable of the life of
this world; like water which we send down from
the sky, and the vegetation of the earth is mingled
therewith ;—and on the morrow it is dried up, and
the winds scatter it ; for God is powerful over all.

Wealth and children are an adornment of the life
of this world; but enduring good works are better
with thy Lord, as a recompense, and better as a
hope.

VY [45] And the day when we will move the moun-
tains, and thou shalt see the (whole) earth stalking
forth ; and we will gather them, and will not leave
one of them behind. Then shall they be presented
to thy Lord in ranks.—Now have ye come to us as
we created you at first! nay, but ye thought that we
would never make our promise good!_}

And the Book shall be placed*, and thou shalt
see the sinners in fear of what is in it; and they
will say, ‘ Alas, for us! what ails this Book, it leaves
neither small nor great things alone, without num-
bering them?’ and they shall find present what
they have done; and thy Lord will not wrong
any one.

And when we said to the angels, ‘Adore Adam,’

' Le. wrung his hands. 2 In the hand of each.
C2

20 ᾿ THE Qur’AN. XVIII, 48-ss.

they adored him, save only Iblis, who was of the
ginn, who revolted from the bidding of his Lord.
‘What! will ye then take him and his seed as
patrons, rather than me, when they are foes of
yours ? bad for the wrong-doers is the exchange!’

I did not make them witnesses of the creation
of the heavens and the earth, nor of the creation
of themselves, nor did I take those who lead astray
for my supporters.

[50] On the day when He shall say, ‘Call ye my
partners whom ye pretend :’ and they shall call on
them, but they shall not answer them; and we will
set the vale of perdition between them; and the
sinners shall see the fire, and shall think that they
are going to fall therein, and shall find no escape
therefrom. We have turned about in this Qur’4n
for men every parable; but man is ever at most
things a caviller.

Naught prevented men from believing when the
guidance came to them, or from asking pardon of
their Lord, except the coming on them of the course
of those of yore, or the coming of the torment before
their eyes}.

We sent not prophets save as heralds of glad
tidings and as warners; but those who misbelieve
wrangle with vain speech to make void the truth
therewith ; and they take my signs and the warnings
given them as a jest.

[55] Who is more unjust than he who, being

1 This passage is aimed at the Qurais. The ‘course of those
of yore’ is the punishment inflicted on the ‘people of Noah,
Lot,’ &c. for similar acts of misbelief, and ‘the torment’ is said to
refer to their losses at the battle of Bedr.

XVIII, 550-63. THE CHAPTER OF THE CAVE. 21

reminded of the signs of his Lord, turns away
therefrom, and forgets what his hands have done
before ? verily, we will place veils upon their hearts
lest they should understand, and dulness in their
ears !

And if thou shouldst call them to the guidance,
they will not be guided then for ever.

But thy Lord is forgiving, endowed with mercy ;
were He to punish them for what they have earned
He would have hastened for them the torment.
Nay rather, they have their appointed time, and
shall never find a refuge beside Him.

These cities, we destroyed them when they were
unjust ; and for their destruction we set an appointed
time.

And when Moses said to his servant, ‘I will not
cease until I reach the confluence of the two seas,
or else I will go on for years'.’

[60] But when they reached the confluence of the
two? they forgot their fish, and it took its way in
the sea with a free course.

And when they had passed by, he said to his
servant, ‘Bring us our dinners, for we have met
with toil from this journey of ours.’ Said he, ‘What
thinkest thou? when we resorted to the rock, then,
verily, I forgot the fish, but it was only Satan who
made me forget it, lest I should remember it; and
it took its way in the sea wondrously !’

Said he, ‘This is what we were searching for δ᾽
So they turned back upon their footsteps, following
them up.

1 The word used signifies a space of eighty years and upwards.

3 Literally, ‘of their intermediate space.’
* See Part II, note 3, p. 23.

22 THE QuR’AN. XVIII, 64-76.

Then they found a servant of our servants, to
whom we had given mercy from ourselves, and
had taught him knowledge from before us. [65]
Said Moses to him, ‘Shall I follow thee, so that
thou mayest teach me, from what thou hast been
taught, the right way ?’ said he, ‘ Verily, thou canst
never have patience with me. How canst thou be
patient in what thou comprehendest no knowledge
of?’ He said, ‘Thou wilt find me, if God will,
patient; nor will I rebel against thy bidding.’ He
said, ‘ Then, if thou followest me, ask me not about
anything until I begin for them the mention of it.’

[70] So they set out until when they rode! in
the bark, he scuttled it.

Said he, ‘ Hast thou scuttled it to drown its crew ?
Thou hast produced a strange thing.’

Said he, ‘ Did I not tell thee, verily, thou canst
never have patience with me ?’

Said he, ‘Rebuke me not for forgetting, and
impose not on me a difficult command,’ So they
set out until they met a boy, and he killed him.
And he (Moses) said, ‘Hast thou killed a pure
person without (his killing) a person? thou hast
produced an unheard-of thing.’

Said he, ‘Did I not tell thee, verily, thou canst
not have patience with me?’

[75] Said he, ‘If I ask thee about anything after
it, then do not accompany me. Now hast thou
arrived at my excuse.’ So they set out until when
they came to the people of a city; and they asked

1 That is, embarked. All nautical metaphors in Arabic being
taken from camel riding. The Arabs do not call the camel ‘the
ship of the desert,’ but they call a ship ‘the riding camel of the

᾽

sea.

XVII, 76-81. THE CHAPTER OF THE CAVE, 23

the people thereof for food; but they refused to enter-
tain them. And they found therein a wall which
wanted! to fall to pieces, and he set it upright.
Said (Moses), ‘ Hadst thou pleased thou mightst cer-
tainly have had a hire for this.’

Said he, ‘This is the parting between me and thee.
I will give thee the interpretation of that with which
thou couldst not have patience. As for the bark
it belonged to poor people, who toiled on the sea,
and I wished to damage it, for behind it was a king
who seized on every bark? by force. And as for
the youth, his parents were believers, and we feared
lest he should impose upon them rebellion and mis-
belief. [80] So we desired that their Lord would
give them in exchange a better one than him in
purity, and nearer in filial affection. And as for the
wall, it belonged to two orphan youths in the city,
and beneath it was a treasure belonging to them
both, and their father was a righteous man, and their
Lord desired that they should reach puberty, and
then take out their treasure as a mercy from thy
Lord; and I did it not on my own bidding. That
is the interpretation of what thou couldst not have
patience with °,’

1 The expression wanted to fall is colloquial in Arabic as well
asin English. Βάϊλᾶνϊ says, ‘the expression wanting to is in this
case figuratively used for being on the point of’

3 That is, every whole or sound ship.

5. For this legend there appears to be no ancient authority what-
ever; the Mohammedan commentators merely expand it, and say
that El ‘Hidhr (a mythical personage, who is identified with the
prophet Elias, St. George, and the prime minister of Alexander the
Great) had disappeared in search of the water of immortality.
Moses was inspired to search for him, and told that he would find
him by a rock where two seas met, and where he should lose a fish

24 ᾿ς THE Qur’An., XVIII, 82-92.

And they will ask thee about Duu 1 Qarndin?,
say, ‘I will recite to you a mention of him; verily,
we stablished for him in the earth, and we gave
him a way to everything; and he followed a way
until when he reached the setting of the sun, he
found it setting in a black muddy spring 2, and he
found thereat a people.’

[85] We said, ‘O Duu 1 Qarnain! thou mayest
either torment these people, or treat them well.’
Said he, ‘ As for him who does wrong, I will torment
him, then shall he be sent back to his Lord, and
He will torment him with an unheard-of torment ;
but as for him who believes and acts aright, for him
is an excellent reward, and we will tell him our easy
bidding.’

Then he followed a way until when he reached
the rising of the sun, he found it rise upon a people
to whom we had given no shelter therefrom.

[90] So! And we comprehended the knowledge
of what (forces) he had with him.

Then he followed a way until when he ‘reached
the point between the two mountains, he found
below them both a people who could scarcely under-

which he was directed to take with him. Moses’ servant in the
legend is Joshua, and the mysterious young man who guided him
is generally supposed to be El ‘Hidkr himself, rendered immortal
and supernaturally wise by having found and drunk of the water
of life.

1 Literally, ‘the two horned;’ this personage is generally sup-
posed to be Alexander the Great, who is so represented on his
coins. The Mohammedan histories of him, however, contain so
many gross anachronisms, making him, for instance, a contemporary
with Moses, Abraham, &c., that it is probable they may have con-
fused him with some much more ancient traditional conqueror.

3 Probably, as Baidhavi suggests, the ocean, which, with its dark
waters, would remind an Arab of such a pool. .

XVIII, 92-99. THE CHAPTER OF THE CAVE. 25

stand speech. They said, ‘O Duu 17 Qarndin!
verily, Yagig and M4gtg'! are doing evil in the land.
Shall we then pay thee tribute, on condition that
thou set between us and them a rampart ?’ He said,
‘What my Lord hath established me in is better;
so help me with strength, and I will set between
you and them a barrier.

[95] ‘ Bring me pigs of iron until they fill up the
space between the two mountain sides.’ Said he,
‘Blow until it makes it a fire.’ Said he, ‘ Bring me,
that I may pour over it, molten brass?,’

So they? could not scale it, and they could not
tunnel it.

Said he, ‘ This is a mercy from my Lord; but
when the promise of my Lord comes to pass, He
will make it as dust, for the promise of my Lord
is true.’

And we left some of them to surge on that day*
over others, and the trumpet will be blown, and
we will gather them together.

1 Gog and Magog. The people referred to appear to be tribes
of the Turkomans, and the rampart itself has been identified with
some ancient fortifications extending from the west coast of the
Caspian to the Pontus Euxinus. The word translated mountains
is the same as that translated rampart a little further on. I have,
in rendering it mountains, followed the Mohammedan commen-
tators, whose view is borne out by the subsequent mention of
mountain sides.

? The process here described for repressing the incursions of
Gog and Magog is the building of a wall of pig iron across the
opening between the two mountains, fusing this into a compact
mass of metal, and strengthening it by pouring molten brass over
the whole.

5 Gog and Magog.

* On the day of judgment, or, as some think, a little before it.

26 THE QUR'AN. XVIII, 100-110.

[100] And we will set forth hell on that day be-
fore the misbelievers, whose eyes were veiled from
my Reminder, and who were unable to hear. What!
did those who misbelieve reckon that they could
take my servants for patrons beside me? Verily,
we have prepared hell for the misbelievers to
alight in!

Say, ‘Shall we inform you of those who lose most
by their works ? those who erred in their endeavours
after the life of this world, and who think they
are doing good deeds.’

[105] Those who misbelieve in the signs of their
Lord and in meeting Him, vain are their works;
and we will not give them right weight on the
- resurrection day. That is their reward—hell! for |
that they misbelieved and took my signs and my
apostles as a mockery.

Verily, those who believe and act aright, for
them are gardens of Paradise? to alight in, to dwell
therein for aye, and they shall crave no change
therefrom.

Say, ‘Were the sea ink for the words of my
Lord, the sea would surely fail before the words
of my Lord fail; aye, though we brought as much
ink again !’

[110] Say, ‘I am only a mortal like yourselves; I
am inspired that your God is only one God. Then
let him who hopes to meet his Lord act righteous
acts, and join none in the service of his. Lord.’

1 Here the Persian word Fird4us is used, which has supplied the
name to the abode of the blessed in so many languages.

XIX, 1-12. THE CHAPTER OF MARY. 27

Tue CuHarter oF Mary.
(XIX. Mecca.)

In the name of the merciful and compassionate
God.

K. H. Y.‘#. 2. The mention of thy Lord’s mercy
to His servant Zachariah, when he called on his Lord
with a secret calling. Said he, ‘My Lord! verily,
my bones are weak, and my head flares with hoari-
ness ;—and I never was unfortunate in my prayers
to Thee, my Lord! [5] But I fear my heirs after
me, and my wife is barren; then grant me from
Thee a successor, to be my heir and the heir of
the family of Jacob, and make him, my Lord!
acceptable.’

‘O Zachariah ! verily, we give thee glad tidings
of a son, whose name shall be John. We never
made a namesake of his before 1.᾽

Said he, ‘My Lord! how can I have a son, when
my wife is barren, and I have reached through old
age to decrepitude ?’

[10] He said, ‘Thus says thy Lord, It is easy for
Me, for I created thee at first when yet thou wast
nothing.’

Said he, ‘O my Lord! make for me a sign.’
He said, ‘Thy sign is that thou shalt not speak
to men for three nights (though) sound.’

Then he went forth unto his people from the

1 Cf. Luke i. 61, where, however, it is said that none of Zacha-
riah’s kindred was ever before called by that name. Some com-
mentators avoid the difficulty by interpreting the word samfyyun
to mean ‘deserving of the name.’

28 THE Οοὐκ᾽ ἄν. XIX, 12-25.

chamber, and he made signs to them: ‘Celebrate
(God’s) praises morning and evening!’

“Ὁ John! take the Book with strength ;’ and we
gave him judgment when a boy, and grace from us,
and purity; and he was pious and righteous to his
parents, and was not a rebellious tyrant.

[15] So peace upon him the day he was born,
and the day he died, and the day he shall be raised
up alive.

And mention, in the Book, Mary; when she re-
tired from her family into an eastern place; and
she took a veil (to screen herself) from them; and
we sent unto her our spirit; and he took for her
the semblance of a well-made man. Said she,
‘Verily, I take refuge in the Merciful One from
thee, if thou art pious.’ Said he, ‘Iam only a mes-
senger of thy Lord to bestow on thee a pure boy.’

[20] Said she, ‘How can I have a boy when no
man has touched me, and when I am no harlot?’
He said, ‘Thus says thy Lord, It is easy for Me!
and we will make him a sign unto man, and a mercy
from us ; for it is a decided matter.’

So she conceived him, and she retired with him
into a remote place. And the labour pains came upon
her at the trunk of a palm tree, and she said, ‘O
that I had died before this, and been forgotten out
of mind!’ and he called! to her from beneath her,
‘Grieve not, for thy Lord has placed a stream beneath
thy feet ; [25] and shake towards thee the trunk of
the palm tree, it will drop upon thee fresh dates fit to

1 Either the infant himself or the angel Gabriel; or the expres-
sion ‘beneath her’ may be rendered ‘beneath it,’ and may refer
to the palm tree.

XIX, 25-40. THE CHAPTER OF MARY. 29

gather; so eat, and drink, and cheer thine eye ; and
if thou shouldst see any mortal say, “Verily, I have
vowed to the Merciful One a fast, and I will not.
speak to-day with a human being.”’

Then she brought it to her people, carrying it;
said they, ‘O Mary! thou hast done an extraordinary
thing! O sister of Aaron?! thy father was not a
bad man, nor was thy mother a harlot !’

[30] And she pointed to him, and they said, ‘ How
are we to speak with one who is in the cradle a
child?’ He said, ‘Verily, I am a servant of God;
He has brought me the Book, and He has made
me a prophet, and He has made me blessed wher-
ever I be; and He has required of me prayer and
almsgiving so long as I live, and piety towards my

- mother, and has not made me a miserable tyrant ;
Ν and peace upon me the day I was born, and the
- day I die, and the day I shall be raised up alive?

[35] That is, Jesus the son of Mary,—by the
word of truth whereon ye do dispute! |

God could not take to himself any son! celebrated
be His praise! when He decrees a matter He only
says to it, ‘BE,’ and it is; and, verily, God is my
Lord and your Lord, so worship Him; this is the
right way.

And the parties have disagreed amongst them-
selves, but woe to those who disbelieve, from the
witnessing of the mighty day! they can hear and
they can see*, on the day when they shall come
to us; but the evildoers are to-day in obvious
error !

[40] And warn them of the day of sighing, when

1 See Part I, note 1, p. 50. 2 See Part II, note 3, p. 16.

30 THE QUR’AN. XIX, 40-53.

the matter is decreed while they are heedless, and
while they do not believe.

Verily, we will inherit the earth and all who are
‘upon it, and unto us shall they return!

And mention, in the Book, Abraham; verily, he
was a confessor,—a prophet. When he said to his
father, ‘O my sire! why dost thou worship what
can neither hear nor see nor avail thee aught? O
my sire! verily, to me has come knowledge which
has not come to thee; then follow me, and I will
guide thee to a level way.

[45] ‘O my sire! serve not Satan; verily, Satan
is ever a rebel against the Merciful. O my sire!
verily, I fear that there may touch thee torment
from the Merciful, and that thou mayest be a client
of Satan.’

Said he, ‘What! art thou averse from my gods,
O Abraham? verily, if thou dost not desist I will
certainly stone thee; but get thee gone from me
for a time!’

Said he, ‘ Peace be upon thee! I will ask forgive-
ness for thee from my Lord; verily, He is very
gracious to me: but I will part from you and what
ye call on beside God, and will pray my Lord that
I be not unfortunate in my prayer to my Lord.’

[50] And when he had parted from them and
what they served beside God, we granted him Isaac
and Jacob, and each of them we made a prophet;
and we granted them of our mercy, and we made
the tongue of truth lofty for them}.

And mention, in the Book, Moses; verily, he was
sincere, and was an apostle,—a prophet. We called

1 That is, ‘gave them great renown.’

XIX, 53-65. THE CHAPTER OF MARY. 31

him from the right side of the mountain; and we
made him draw nigh unto us to commune with him,
and we granted him, of our mercy, his brother
Aaron as a prophet.

[55] And mention, in the Book, Ishmael; verily,
he was true to his promise, and was an apostle,—
a prophet; and he used to bid his people prayers
and almsgiving, and was acceptable in the sight
of his Lord.

And mention, in the Book, Idris!; verily, he was
a confessor,—a prophet; and we raised him to a
lofty place.

These are those to whom God has been gracious,
of the prophets of the seed of Adam, and of those
whom we bore with Noah, and of the seed of
Abraham and Israel, and of those we guided and
elected; when the signs of the Merciful are read
to them, they fall down adoring and weeping.

[60] And successors succeeded them, who lost
sight of prayer and followed lusts, but they shall
at length find themselves going wrong, except such
as repent and believe and act aright ; for these shall
enter Paradise, and shall not be wronged at all,—
gardens of Eden, which the Merciful has promised
to His servants in the unseen; verily, His promise
ΠΟ ever comes to pass!

They shall hear no empty talk therein, but only
‘peace ;’ and they shall have their provision therein,
morning and evening; that is Paradise which we
will give for an inheritance to those of our servants
who are pious! ;

[65] We do not descend? save at the bidding

1 Generally identified with Enoch.
2 Amongst various conjectures the one most usually accepted

22 THE Qur’AN. XIX, 65-75.

of thy Lord; His is what is before us, and what
is behind us, and what is between those; for thy
Lord is never forgetful——the Lord of the heavens
and the earth, and of what is between the two; then
serve Him and persevere in His service. Dost
thou know a namesake of His ?

Man will say, ‘What! when I have died shall
I then come forth alive? Does not man then re-
member that we created him before when he was
naught?’

And by thy Lord! we will surely gather them
together, and the devils too; then we will surely
bring them forward around hell, on their knees!

[70] Then we will drag off from every sect
whichever of them has been most bold against the
Merciful.

Then we know best which of them deserves most
to be broiled therein.

There is not one of you who will not go down
to it,—that is settled and decided by thy Lord?.

Then we will save those who fear us; but we
will leave the evildoers therein on their knees.

And when our signs are recited to them manifest,
those who misbelieve say to those who believe,
‘Which of the two parties is best placed and in the
best company ῥ᾽

[75] And how many generations before them

by the Mohammedan commentators is, that these are the words of
the angel Gabriel, in answer to Mohammed’s complaint of long
intervals elapsing between the periods of revelation.

1 This is interpreted by some to mean that all souls, good and
bad, must pass through hell, but that the good will not be harmed.

Others think it merely refers to the passage of the bridge of
el Aaréf.

XIX, 75-89. THE CHAPTER OF MARY. 33

have we destroyed who were better off in property
and appearance ?

Say, ‘Whosoever is in error, let the Merciful ex-
tend to him length of days!—until they see what
they are threatened with, whether it be the torment
or whether it be the Hour, then they shall know
who is worse placed and weakest in forces!’

And those who are guided God will increase in
guidance.

And enduring good works are best with thy Lord
for a reward, and best for restoration.

[80] Hast thou seen him who disbelieves in our
signs, and says, ‘I shall surely be given wealth and
children? ?’

Has he become acquainted with the unseen, or
has he taken a compact with the Merciful? Not
so! We will write down what he says, and we will
extend to him a length of torment, and we will make
him inherit what he says, and he shall come to us
alone. They take other gods besides God to be
their glory. [85] Not so! They? shall deny their
worship and shall be opponents of theirs !

Dost thou not see that we have sent the devils
against the misbelievers, to drive them on to sin ?
but, be not thou hasty with them. Verily, we will
number them a number (of days),—the day when
we will gather the pious to the Merciful as ambassa-
dors, and we will drive the sinners to hell like

1 Hasty ibn Wail, being indebted to ‘Zabbab, refused to pay
him unless he renounced Mohammed. This ‘Habbab said he
would never do alive or dead, or when raised again at the last day.
El ’HAsty told him to call for his money on the last day, as he
should have wealth and children then.

2 That is, the false gods.

[9] D

44 THE QUR'AN. XIX, 89—XX, gs.

(herds) to water! [90] They shall not possess
intercession, save he who has taken a compact with
the Merciful.

They say, ‘The Merciful has taken to Himself
a son :'—ye have brought a monstrous thing! The
heavens well-nigh burst asunder thereat, and the
earth is riven, and the mountains fall down broken,
that they attribute to the Merciful a son! but it
becomes not the Merciful to take to Himself a son!
there is none in the heavens or the earth but comes
to the Merciful as a servant; He counts them and
numbers them by number, [95] and they are all
coming to Him on the resurrection day singly.

Verily, those who believe and act aright, to them
the Merciful will give love.

We have only made it easy for thy tongue that
thou mayest thereby give glad tidings to the pious,
and warn thereby a contentious people.

How many a generation before them have we
destroyed? Canst thou find any one of them, or
hear a whisper of them ? .

Tue Cuapter or 7, H.
(XX. Mecca.)

In the name of the merciful and compassionate
God.

Z.H. We have not sent down this Qur’4n to
thee that thou shouldst be wretched; only as a
reminder to him who fears—descending from Him
who created the earth and the high heavens, the
Merciful settled on the throne! [5] His are what

XX, 5-19. THE CHAPTER OF 7, Η. 35

is in the heavens, and what is in the earth, and
what is between the two, and what is beneath the
ground! And if thou art public in thy speech—
yet, verily, he knows the secret, and more hidden
still.

God, there is no god but He! His are the ex-
cellent names.

Has the story of Moses come to thee? When
he saw the fire and said to his family, ‘ Tarry ye;
verily, I perceive a fire! [10] Haply I may bring
you therefrom a brand, or may find guidance by the
fire.’ And when he came to it he was called to,
‘O Moses! verily, I am thy Lord, so take off thy
sandals; verily, thou art in the holy valley Zuvd,
and I have chosen thee. So listen to what is in-
spired thee; verily, I am God, there is no god
but Me! then serve Me, and be steadfast in prayer
to remember Me.

[15] ‘Verily, the hour is coming, I almost make
it appear 3, that every soul may be recompensed
for its efforts.

‘Let not then him who believes not therein and
follows his lusts ever turn thee away therefrom, and
thou be ruined.

‘What is that in thy right hand, O Moses ?’

Said he, ‘It is my staff on which I lean, and

1 The Arabs used to light fires to guide travellers to shelter and
entertainment. ‘These fires, ‘the fire of hospitality,’ ‘the fire of
war,’ &c. are constantly referred to in the ancient Arabic poetry.
No less than thirteen fires are enumerated by them.

2 This may be also rendered, ‘I almost conceal it (from myself) ;’
i‘Af4’un having, like many words in Arabic, two meanings directly
opposite to each other. This probably arose from words being
adopted into the Qurdis idiom from other dialects.

D2

26 THE QuR’AN. XX, 19-39.

wherewith I beat down leaves for my flocks, and
for which I have other uses.’

[20] Said He, ‘Throw it down, O Moses!’ and
he threw it down, and behold! it was a snake that
moved about.

Said He, ‘Take hold of it and fear not; we will
restore it to its first state.

‘But press thy hand to thy side, it shall come
forth white without harm,—another sign! to show
thee of our great signs!

[25] ‘Go unto Pharaoh, verily, he is outrageous!’

Said he, ‘My Lord! expand for me my breast;
and make what I am bidden easy to me; and loose
the knot from my tongue}, that they may under-
stand my speech ; [30] and make for me a minister ?
from my people,—Aaron my brother; gird up my
loins through him’, and join him with me in the
affair; that we may celebrate Thy praises much
and remember Thee much.

[35] ‘Verily, Thou dost ever behold us!’

He said, ‘ Thou art granted thy request, O Moses!
and we have already shown favours unto thee at
another time. When we inspired thy mother with
what we inspired her, “Hurl him into the ark,
and hurl him into the sea; and the sea shall cast
him on the shore, and an enemy of mine and of
his shall take him ;’—for on thee have I cast my

1 The Muslim legend is that Moses burnt his tongue with a live
coal when a child. This incident is related at length, together with
other Mohammedan legends connected with Moses and the Exodus,
in my ‘Desert of the Exodus,’ Appendix C. p. 533. Transl.

2 Literally, viztr, ‘ vizier, ‘one who bears the burden’ of office.

> I.e. ‘strengthen me.’ The idiom is still in common use
amongst the desert Arabs.

XX, 39-34. THE CHAPTER OF 7. H. 37

love, [40] that thou mayest be formed under my
eye. When thy sister walked on and said, “ Shall
I guide you to one who will take charge of him ?”
And we restored thee to thy mother, that her eye
might be cheered and that she should not grieve. And
thou didst slay a person and we saved thee from
the trouble, and we tried thee with various trials.
And thou didst tarry for years amongst the people
of Midian; then thou didst come (hither) at (our)
decree, O Moses! And I have chosen thee for
myself. Go, thou and thy brother, with my signs,
and be not remiss in remembering me. [45] Go
ye both to Pharaoh; verily, he is outrageous! and
speak to him a gentle speech, haply he may be
mindful or may fear.’

They two said, ‘Our Lord! verily, we fear that
he may trespass against us, or that he may be
outrageous.

He said, ‘ Fear not; verily, 1 am with you twain.
I hear and see!

‘So come ye to him and say, “Verily, we are the
apostles of thy Lord; send then the children of
Israel with us; and do not torment them. We have
brought thee a sign from thy Lord, and peace be
upon him who follows the guidance !.

[50] ‘“ Verily, we are inspired that the torment
will surely come upon him who calls us liars and
turns his back.”’

Said he, ‘ And who is your Lord, O Moses ?’

He said, ‘Our Lord is He who gave everything
its creation, then guided it.’

Said he, ‘ And what of the former generations ἢ ν᾽

He said, ‘The knowledge of them is with my
Lord in a book; my Lord misleads not, nor forgets !

28 THE QUR'AN. XX, 35-67.

[55] Who made for you the earth a bed; and has
traced for you paths therein; and has sent down
from the sky water,—and we have brought forth
thereby divers sorts of different vegetables. Eat
and pasture your cattle therefrom; verily, in that
are signs to those endued with intelligence. From
it have we created you and into it will we send you
back, and from it will we bring you forth another
time.’

We did show him our signs, all of them, but
he called them lies and did refuse.

Said he, ‘Hast thou come to us, to turn us out
of our land with thy magic, O Moses? [60] Then
we will bring you magic like it; and we will make
between us and thee an appointment; we will not
break it, nor do thou either ;—a fair place.’

Said he, ‘Let your appointment be for the day
of adornment!, and let the people assemble in the
forenoon 3,

But Pharaoh turned his back, and collected his
tricks, and then he came.

Said Moses to them, ‘Woe to you! do not forge
against God a lie; lest He destroy you by torment;
for disappointed has ever been he who has forged.’

[65] And they argued their matter among them-
selves; and secretly talked it over.

Said they, ‘These twain are certainly two ma-
gicians, who wish to turn you out of your land
by their magic, and to remove your most exemplary
doctrine*. Collect therefore your tricks, and then

1 Le. the festival.

2 In order that they might all see.

5 Or, ‘your most eminent men,’ as some commentators interpret
it, i.e. the children of Israel.

XX, 67-76. THE CHAPTER OF 7. H. 39

form a row; for he is prosperous to-day who has
the upper hand.’

Said they, ‘O Moses! either thou must throw, or
we must be the first to throw.’

_ He said, ‘Nay, throw ye!’ and lo! their ropes
and their staves appeared to move along. [70] And
Moses felt a secret fear within his soul.

Said we, ‘Fear not! thou shalt have the upper
hand. Throw down what is in thy right hand;
and it shall devour what they have made. Verily,
what they have made is but a magician’s trick;
and no magician shall prosper wherever he comes.’

And the magicians were cast down in adoration ;
said they, ‘We believe in the Lord of Aaron and of
Moses!’

Said he!,‘Do ye believe in Him before I give
you leave? Verily, he is your master who taught
you magic! Therefore will I surely cut off your
hands and feet on alternate sides, and I will surely
crucify you on the trunks of palm trees; and ye
shall surely know which of us is keenest at torment
and more lasting.’

[75] Said they, ‘ We will never prefer thee to what
has come to us of manifest signs, and to Him who
originated us. Decide then what thou canst decide ;
thou canst only decide in the life of this world!
Verily, we believe in our Lord, that He may pardon
us our sins, and the magic thou hast forced us to
use ; and God is better and more lasting!’

Verily, he who comes to his Lord a sinner,—
verily, for him is hell; he shall not die therein, and
shall not live.

1 Pharaoh.

40 THE Qur’AN. XX, 77-88.

But he who comes to Him a believer who has
done aright—these, for them are the highest ranks,
—gardens of Eden beneath which rivers flow, to
dwell therein for aye; for that is the reward of
him who keeps pure.

And we inspired Moses, ‘Journey by night with
my servants, and strike out for. them a dry road in
the sea. [80] Fear not pursuit, nor be afraid!’
Then Pharaoh followed them with his armies, and
there overwhelmed them of the sea that which over-
whelmed them. And Pharaoh and his people went
astray and were not guided.

O children of Israel! We have saved you from
your enemy; and we made an appointment with
you on the right side of the mount; and we sent
down upon you the manna and the quails. ‘Eat of
the good things we have provided you with, and do
not exceed therein, lest my wrath light upon you;
for whomsoever my wrath lights upon he falls!

‘Yet am I forgiving unto him who repents and
believes and does right, and then is guided.

[85] ‘But what has hastened thee on away from
thy people, O Moses ?’

He said, ‘They were here upon my track and I
hastened on to Thee, my Lord! that thou ey
be pleased.’

Said He, ‘Verily, we have tried thy people, since
thou didst leave, and es Sémarty' has led them
astray.’

And Moses returned to his people, wrathful,
grieving !

Δ Te. the Samaritan; some take it to mean a proper name, in
order to avoid the anachronism.
a

XX, 89-96. THE CHAPTER OF 7. H. 41

Said he, ‘O my people! did not your Lord pro-
mise you a good promise? Has the time seemed
too long for you, or do you desire that wrath
should light on you from your Lord, that ye have
broken your promise to me?’

[90] They said, ‘We have not broken our promise
to thee of our own accord. But we were made to
carry loads of the ornaments of the people, and
we hurled them down, and so did es Sdmarty cast ;
and he brought forth for the people a corporeal
calf which lowed.’ And they said, ‘This is your
god and the god of Moses, but he has forgotten!’
What! do they not see that it does not return
them any speech, and cannot control for them harm
or profit? Aaron too told them before, ‘O my
people! ye are only being tried thereby ; and, verily,
your Lord is the Merciful, so follow me and obey
my bidding.’

They said, ‘We will not cease to pay ἀενοεδὴὰ
to it until Moses come back to us.’

Said he, ‘O Aaron! what prevented thee, when
thou didst see them go astray, from following me?
Hast thou then rebelled against my bidding ?’

[95] Said he, ‘O son of my mother! seize me
not by my beard, or my head! Verily, 1 feared
lest thou shouldst say, “ Thou hast made a divi-
sion amongst the children of Israel, and hast not
observed my word.”’

Said he, ‘What was thy design, O Samarty ῥ᾽
Said he, ‘I beheld what they beheld not, and I
grasped a handful from the footprint of the mes-
senger! and cast it; for thus my soul induced me.’

7 A handful of dust from the footprint of the angel Gabriel’s

42 THE QURAN. XX, 97-108.

Said he, ‘ Then get thee gone; verily, it shall be
thine in life to say, “Touch me not?!” and, verily, for
thee there is a threat which thou shalt surely never
alter. But look at thy god to which thou wert just
now devout ; we will surely burn it, and then we

___-will scatter it in scattered pieces in the sea.

‘Your God is only God who,—there is no god
but He,—He embraceth everything in His know-
ledge.’

Thus do we narrate to thee the history of what
has gone before, and we have brought thee a re-
minder from us,

[100] Whoso turns therefrom, verily, he shall
bear on the resurrection day a burden:—for them to
bear for aye, and evil for them on the resurrection
day will it be to bear.

On the day when the trumpet shall be blown,
and we will gather the sinners in that day blue-
eyed 2,

They shall whisper to each other, ‘ Ye have only
tarried ten days. We know best what they say,
when the most exemplary of them in his way shall
say, ‘Ye have only tarried a day.’

[105] They will ask thee about the mountains;

horse, which, being cast into the calf, caused it to become animated
and to low.

1 The idea conveyed seems to be that he should be regarded as
a leper, and obliged to warn people from coming near him. The
reference is no doubt to the light in which the Samaritans (see
Part II, p. 40, note 1) were regarded by the Jews.

3. Because ‘blue eyes’ were especially detested by the Arabs as
being characteristic of their greatest enemies, the Greeks. So they
speak of an enemy as ‘black-livered,’ ‘red-whiskered,’ and ‘blue-
eyed.’ The word in the text may also mean ‘blear-eyed,’ or
* blind.’

XX, 105-115. THE CHAPTER OF Tf. H. 43

say, ‘My Lord will scatter them in scattered
pieces, and He will leave them a level plain, thou
wilt see therein no crookedness or inequality.’

On that day they shall follow the caller in whom
is no crookedness!; and the voices shall be hushed
before the Merciful, and thou shalt hear naught but
a shuffling.

On that day shall no intercession be of any avail,
save from such as the Merciful permits, and who is
acceptable to Him in speech.

He knows what is before them and what is be-
hind them, but they do not comprehend knowledge
of Him.

[110] Faces shall be humbled before the Living,
the Self-subsistent; and he who bears injustice is
ever lost.

But he who does righteous acts and is a believer,
he shall fear neither wrong nor diminution, _

Thus have we sent it down an Arabic Oia
and we have turned about in it the threat,—
haply they may fear, or it may cause them to
remember,

Exalted then be God, the king, the truth!
Hasten not the Qur’4n before its inspiration is
decided for thee; but say, ‘O Lord! increase me
in knowledge *.’

We did make a covenant with Adam of yore,
but he forgot it, and we found no firm purpose
in him.

[115] And when we said to the angels, ‘ Adore

1 That is, the angel who Is to summon them to judgment, and
from whom none can escape, or who marches straight on.
3 Cf. Part II, p. 16, note 2.

44 THE QurR’AN, XX, 115-128.

Adam,’ they adored, save Iblis, who refused. And
we said, ‘O Adam! verily, this is a foe to thee
and to thy wife; never then let him drive you twain
forth from the garden or thou wilt be wretched.
Verily, thou hast not to be hungry there, nor
naked! and, verily, thou shalt not thirst therein,
nor feel the noonday heat !’

But the devil whispered to him. Said he, ‘O
Adam! shall I guide thee to the tree of immortality,
and a kingdom that shall not wane ?’

And they eat therefrom, and their shame became
apparent to them; and they began to stitch upon
themselves some leaves of the garden ; and Adam
rebelled against his Lord, and went astray.

[120] Then his Lord chose him, and relented
towards him, and guided him. Said he, ‘Go down,
ye twain, therefrom altogether, some of you foes
to the other. And if there should come to you
from me a guidance; then whoso follows my guid-
ance shall neither err nor be wretched. But he
‘who turns away from my reminder, verily, for him
shall be a straitened livelihood ; and we will gather
him on the resurrection day blind!’

[125] He shall say, ‘My Lord! wherefore hast
Thou gathered me blind when I used to see?’ He
shall say, ‘Our signs came to thee, and thou didst
forget them ; thus to-day art thou forgotten !’

Thus do we recompense him who is extravagant
and believes not in the signs of his Lord; and
the torment of the hereafter is keener and more
lasting !

Does it not occur to them! how many generations

1 The Meccans,

XX, 128-138. THE CHAPTER OF T. H. 43

we have destroyed before them ?—they walk in
their very dwelling-places ; verily, in that are signs
to those endued with intelligence.

And had it not been for thy Lord’s word already
passed (the punishment) would have been inevitable
and (at) an appointed time.

[130] Bear patiently then what they say, and
celebrate the praises of thy Lord before the rising
of the sun, and before its setting, and at times in
the night celebrate them; and at the ends of the
day ; haply thou mayest please (Him).

And do not strain after what we have provided
a few! of them with—the flourish of the life of this
world, to try them by; but the provision of thy
Lord is better and more lasting.

Bid thy people prayer, and persevere in it; we do
not ask thee to provide. We will provide, and the
issue shall be to piety.

They say, ‘ Unless he bring us a sign or his
Lord —What! has there not come to them the
manifest sign of what was in the pages of yore ?’

But had we destroyed them with torment before
it, they would have said, ‘Unless Thou hadst sent to
us an apostle, that we might follow Thy signs be-
fore we were abased and put to shame.’

[135] Say, ‘Each one has to wait, so wait ye!
but in the end ye shall know who are the fellows of
the level way, and who are guided!’

1 Literally, ‘ pairs.’

46 THE QURAN. XXI, 1-13.

THE CHAPTER OF THE PROPHETS,
(XXI. Mecca.)

In the name of the merciful and compassionate
God.

Their reckoning draws nigh to men, yet in heed-
lessness they turn aside.

No reminder comes to them from their Lord of
late, but they listen while they mock, and their
hearts make sport thereof! And those who do
wrong discourse secretly (saying), ‘Is this man aught
but a mortal like yourselves? will ye accede to
magic, while ye can see ?’

Say, ‘My Lord knows what is said in the Heavens
and the earth, He hears and knows!’

[5] ‘Nay!’ they say, ‘— a jumble of dreams;
nay! he has forged it; nay! he is a poet; but let
him bring us a sign as those of yore were sent.’

No city before them which we destroyed be-
lieved—how will they believe? Nor did we send
before them any but men whom we inspired? Ask
ye the people of the Scriptures if ye do not know.
Nor did we make them bodies not to eat food, nor
were they immortal. Yet we made our promise
to them good, and we saved them and whom we
pleased; but we sale ti those who committed
excesses.

[10] We have sent soon to you a book in which
is a reminder for you; have ye then no sense?

How many a city which had done wrong have
we broken up, and raised up after it another people!
And when they perceived our violence they ran
away from it. ‘Run not away, but return to what

ΧΧΙ, 13-26. THE CHAPTER OF THE PROPHETS. 47

ye delighted in, and to your. dwellings! haply ye
will be questioned.’ Said they, ‘O woe is us!
verily, we were wrong-doers.’

[15] And that ceased not to be their cry until we
made them mown down,—smouldering out!

We did not create the heaven and the earth and
what is between the two in play. Had we wished
to take to a sport, we would have taken to one from
before ourselves; had we been bent on doing so.
Nay, we hurl the truth against falsehood and it
crashes into it, and lo! it vanishes, but woe to you
for what ye attribute (to God)!

His are whosoever are in the heavens and the
earth, and those who are with Him are not too big
with pride for His service, nor do they weary.
[20] They celebrate His praises by night and day
without intermission. Or have they taken gods
from the earth who can raise up (the dead) ἢ

Were there in both (heaven and earth) gods
beside God, both would surely have been corrupted.
Celebrated then be the praise of God, the Lord of
the throne, above what they ascribe !

He shall not be questioned concerning what He
does, but they shall be questioned.

Have they taken gods beside Him? Say, ‘ Bring
your proofs, This is the reminder of those who are
with me, and of those who were before me.’ Nay,
most of them know not the truth, and they do
turn aside,

[25] We have not sent any prophet before thee,
but we inspired him that, ‘There is no god but Me,
so serve ye Me.’

And they say, ‘ The Merciful has taken a son’;

2 Or, child, since the passage refers both to the Christian

48 THE QUR'AN, XXI, 26-37.

celebrated be His praise!’—Nay, honoured servants ;
they do not speak until He speaks; but at His
bidding do they act. He knows what is before
them, and what is behind them, and they shall not
intercede except for him whom He is pleased with;
and they shrink through fear.

[30] And whoso of them should say, ‘Verily, I
am god instead of Him,’ such a one we recom-
pense with hell; thus do we recompense the
wrong-doers.

Do not those who misbelieve see that the heavens
and the earth were both solid, and we burst them
asunder; and we made from water every living
thing—will they then not believe ?

And we placed on the earth firm mountains lest
it should move with them, and He made therein
open roads for paths, haply they may be guided!
and we made the heaven a guarded roof; yet from
our signs they turn aside! .

He it is who created the night and the day, and
the sun and the moon, each floating in a sky.

[35] We never made for any mortal before thee
immortality; what, if thou shouldst die, will they live
on for aye ?

Every soul shall taste of death! we will test
them with evil and with good, as a trial; and unto
us shall they return! .

And when those who misbelieve see thee}, they
only take thee for a jest, ‘Is this he who mentions
your gods?’ Yet they at the mention of the Merci-
ful do disbelieve.

doctrine and to the Arab notion that the angels are daughters
of God.

1 Mohammed.

ΧΧΙ, 38-48. THE CHAPTER OF THE PROPHETS. 49

Man is created out of haste. I will show you
my signs; but do not hurry Me.

And they say, ‘When will this threat (come to
pass), if ye tell the truth ?’

[40] Did those who misbelieve but know when
the fire shall not be warded off from their faces
nor from their backs, and they shall not be helped!
Nay, it shall come on them suddenly, and shall
dumbfounder them, and they shall not be able to
repel it, nor shall they be respited.

Prophets before thee have been mocked at, but
that whereat they jested encompassed those who
mocked.

Say, ‘Who shall guard you by night and by day
from the Merciful?’ Nay, but they from the men-
tion of their Lord do turn aside.

Have they gods to defend them against us?

These cannot help themselves, nor shall they be
abetted against us.
. [45] Nay, but we have granted enjoyment to
these men and to their fathers whilst life was pro-
longed. Do they not see that we come to the
land and shorten its borders? Shall they then
prevail ?

Say, ‘I only warn you by inspiration ;’ but the
deaf hear not the call when they are warned. But
if a blast of the torment of thy Lord touches them,
they will.surely say, ‘O, woe is us! verily, we were
wrong-doers!’

We will place just balances upon the resurrection
day, and no soul shall be wronged at all, even
though it be the weight of a grain of mustard seed,
we will bring it;. for we are good enough at
reckoning up.

[9] E

50 THE Qur’AN. XXI, 49-66.

We did give to Moses and Aaron the Discrimina-
tion, and a light and a reminder to those who
fear; [50] who are afraid of their Lord in secret ;
and who at the Hour do shrink.

This is a blessed reminder which we have sent
down, will ye then deny it?

And we gave Abraham a right direction before ;
for about him we knew. When he said to his
father and to his people, ‘What are these images
to which ye pay devotion ?’ Said they, ‘We found
our fathers serving them.’ [55] Said he, ‘ Both
you and your fathers have been in obvious error.’
They said, ‘Dost thou come to us with the truth,
or art thou but of those who play ?’

He said, ‘Nay, but your Lord is Lord of the
heavens and the earth, which He originated; and I
am of those who testify to this; and, by God!
I will plot against your idols after ye have turned
and shown me your backs!’

So he brake them all in pieces, except a large
one they had; that haply they might refer it to
that.

[60] Said they, ‘Who has done this with our
gods? verily, he is of the wrong-doers!’ They said,
‘We heard a youth mention them who is called
Abraham.’

Said they, ‘Then bring him before the eyes of
men; haply they will bear witness.’

Said they, ‘Was it thou who did this to our
gods, O Abraham?’ Said he, ‘Nay, it was this
largest of them; but ask them, if they can
speak.’

[65] Then they came to themselves and said,
‘Verily, ye are the wrong-doers.’ Then they turned

XXI, 66-76. THE CHAPTER OF THE PROPHETS, 51

upside down again?: ‘Thou knewest that these
cannot speak.’

Said he, ‘Will ye then serve, beside God, what
cannot profit you at all, nor harm you? fie upon
you, and what ye serve beside God! have ye then
no sense ?’

Said they, ‘Burn him, and help your gods, if ye
are going to do so!’

We said, ‘O fire! be thou cool and a safety for
Abraham !’

[70] They desired to plot against him, but we
made them the losers.

And we brought him and Lot safely to the land
which we have blessed for the world, and we be-
stowed upon him Isaac and Jacob as a fresh gift,
and each of them we made righteous persons; and
we made them high priests? to guide (men) by our
bidding, and we inspired them to do good works,
and to be steadfast in prayer, and to give alms; and
they did serve us.

And Lot, to him we gave judgment and know-
ledge, and we brought him safely out of the city
which had done vile acts; verily, they were a
people who wrought abominations! [75] And we
made him enter into our mercy;:verily, he was of
the righteous!

And Noah, when he cried aforetime, and we
answered him and saved him and his people from
the mighty trouble, and we helped him against
the people who said our signs were lies; verily,

1 Literally, ‘they turned upside down upon their heads,’ the
metaphor implying that they suddenly changed their opinig, :
relapsed into belief in their idols. ΄

3 See Part I, p. 17, note 1.

E 2

52 THE QuR’An. XXI, 76-84.

they were a bad people, so we drowned them
all together.

And David and Solomon, when they gave judg-
ment concerning the field, when some people’s sheep
had strayed therein at night; and we testified to
their judgment!; and this we gave Solomon to
understand. To each of them we gave judgment
and knowledge; and to David we subjected the
mountains to celebrate our praises, and the birds
too,—it was we who did it?

[80] And we taught him the art of making coats
of mail for you, to shield you from each other's
violence ; are ye then grateful ?

And to Solomon (we subjected) the wind blowing
stormily, to run on at his bidding to the land * which
we have blessed,—for all things did we know,—and
some devils to dive for him, and to do other works
beside that; and we kept guard over them.

And Job, when he cried to his Lord, ‘As for me,
harm has touched me, but Thou art the most
merciful of the merciful ones.’ And we answered

1 This case, say the commentators, being brought before David
and Solomon, David said that the owner of the field should take
the sheep in compensation for the damage; but Solomon, who
was only eleven years old at the time, gave judgment that the
owner of the field should enjoy the produce of the sheep—that is,
their milk, wool, and lambs—until the shepherd had restored the
field to its former state of cultivation, and this judgment was ap-
proved by David.

3 This legend, adopted from the Talmud, arises from a too
literal interpretation of Psalm cxlviii.

® The legend of Solomon, his seal inscribed with the holy name
by which he could control all the powers of nature, his carpet or
throne that used to be transported with him on the wind wherever
he pleased, his power over the ginns, and his knowledge of the lan-
guage of birds and beasts are commonplaces in Arabic writings.

XXI, 84-92. THE CHAPTER OF THE PROPHETS. 53

him, and removed from him the distress that was
upon him; and we gave his family, and the like
of them with them, as a mercy from us, and a
remembrance to those who serve us.

[85] And Ishmael, and Idrts, and Duu Ἰ Kifl?,
all of these were of the patient: and we made them
enter into our mercy; verily, they were among the
righteous.

And Duu ’nnfin?, when he went away in wrath
and thought that we had no power over him; and
he cried out in the darkness, ‘There is no god but
Thou, celebrated be Thy praise! Verily, I was of the
evildoers!’ And we answered him, and saved him
from the trouble. Thus do we save believers!

And Zachariah, when he cried unto his Lord, ‘O
Lord! leave me not alone; for thou art the best of
heirs®.’ [90] And we answered him, and bestowed
upon him John; and we made his wife right for
him; verily, these vied in good works, and called
on us with longing and dread, and were humble
before us.

And she who guarded her private parts, and we
breathed into her of our Spirit, and we made her
and her son a sign unto the worlds. Verily, this
your nation’ is one natiofi; and I am your Lord,
so serve me.

1 That is, Elias, or, as some say, Joshua, and some say Zacha-
riah, so called because he had a portion from God Most High,
and guaranteed his people, or because he had double the work of
the prophets of his time and their reward; the word Kifl
being used in the various senses of ‘portion,’ ‘sponsorship,’ and
‘double.’ —Baidhavt.

2 Literally, ‘he of the fish,’ that is, Jonah.

3. See Part II, p. 27.

* The word ‘ummatun’ is here used in. the sense rather of

54 THE QUR'AN, XXI, 93-103.

But they cut up their affair amongst themselves ;

they all shall return to us; and he who acts aright,
and he who is a believer, there is no denial of his
efforts, for, verily, we will write them down for
him.
[95] There is a ban upon a city which we have
destroyed that they shall not return, until Yagag
and Magi are let out!, and they from every hum-
mock ? shall glide forth.

And the true promise draws nigh, and lo! they
are staring—the eyes of those who misbelieve! O,
woe is us! we were heedless of this, nay, we were
wrong-doers !

Verily, ye, and what ye serve beside God, shall
be the pebbles of hell ὃ, to it shall ye go down!

Had these been God’s they would not have gone
down thereto: but all shall dwell therein for aye;
[100] for them therein is groaning, but they therein
shall not be heard.

Verily, those for whom the good (reward) from
us was fore-ordained, they from it shall be kept far
away; they shall not hear the slightest sound thereof,
and they in what their souls desire shall dwell for
aye. The greatest terror shall not grieve them; and
the angels shall meet them, (saying), ‘This is your
day which ye were promised !’

‘religion,’ regarding the various nations and generations as each
professing and representing a particular faith, and means that the
religion preached to the Meccans was the same as that preached
to their followers by the various prophets who are mentioned in
this chapter.

1 See Part II, p. 25.

2 “Hadab, some read gadath, ‘ grave.’

> See Part I, p. 4, 1.1.

XXI, 104-112. THE CHAPTER OF THE PROPHETS. 55

The day when we will roll up the heavens as
es-Sigill rolls up the books!; as we produced it
at-its first creation will we bring it back again—
a promise binding upon us; verily, we are going
to do it. And already have we written in the
Psalms [105] after the reminder that ‘the earth
shall my righteous servants inherit ®’

Verily, in this is preaching for a’ people who
serve me!

We have only sent thee as a mercy to the
worlds.

Say, ‘I am only inspired that your God is one
God; are ye then resigned?’ But if they turn their
backs say, ‘I have proclaimed (war) against all alike,
but I know not if what ye are threatened with be
near or far!’

[110] Verily, He knows what is spoken openly,
and He knows what ye hide.

I know not, haply it is a trial for you and a
provision for a season.

Say, ‘My Lord! judge thou with truth! and our
Lord is the Merciful whom we ask for aid against
what they ascribe!’

1 Es-Sigill is the name of the angel who has charge of the book
on which each human being’s fate is written, which book he rolls
up at a person’s death. The word, however, may mean a scroll or
register, and the passage may be rendered, ‘like the rolling up of a
scroll for writings.’

3 Psalm xxxvii. 29.

56 THE QUR'AN. XXII, 1-6.

Tue CHAPTER OF THE PILGRIMAGE.
(XXII. Mecca.)

Jas the name of the merciful and compassionate
God. .

O ye folk! fear your Lord. Verily, the earth-
quake of the Hour is a mighty thing.

On the day ye shall see it, every suckling woman
shall be scared away from that to which she gave
suck; and every pregnant woman shall lay down
her load; and thou shalt see men drunken, though
they be not drunken: but the torment of God is
severe. .

And amongst men is one who wrangles about
God without knowledge, and follows every rebellious
devil; against whom it is written down that whoso
takes him for a patron, verily, he will lead him
astray, and will guide him towards the torment of
the blaze!

[5] O ye folk! if ye are in doubt about the raising
(of the dead),—verily,-we created you from earth,
then from a clot, then from congealed blood, then
from a morsel, shaped or shapeless, that we may
explain to you. And we make what we please
rest in the womb until an appointed time; then
we bring you forth babes; then let you reach your
full age; and of you are some who die; and of you
are some who are kept back till the most decrepit
age, till he knows no longer aught of knowledge.
And ye see the earth parched, and when we send
down water on it, it stirs and swells, and brings
forth herbs of every beauteous kind.

That is because God, He is the truth, and because

XXII, 6-17. THE CHAPTER OF THE PILGRIMAGE. 57

He quickens the dead, and because He is mighty
over all; and because the Hour is coming, there
is no doubt therein, and because God raises up
those who are in the tombs.

And amongst men is one who wrangles about
God without knowledge or guidance or an illu-
minating book; twisting his neck from the way
of God; for him is disgrace in this world, and we
will make him taste, upon the resurrection day, the

torment of burning.
Lao] That is for what thy hands have done before,
and for that God is not unjust unto His servants.

And amongst men is one who serves God
(wavering) on a brink; and if there befall him
good, he is comforted ; but if there befall him a trial,
he turns round again, and loses this world and the
next—that isan obvious loss. He calls, besides God,
on what can neither harm him nor profit him;—that
is a wide error.

He calls on him whose harm is nigher than his
profit,— a bad lord and a bad comrade.

Verily, God makes those who believe and do
aright enter into gardens beneath which rivers flow ;
verily, God does what He will.

[15] He who thinks that God will never help him
in this world or the next—let him stretch a cord to
the roof’ and put an end to himself; and let him
cut it and see if his stratagem will remove what he
is enraged at.

Thus have we sent down manifest signs; for,
verily, God guides whom He will.

Verily, those who believe, and those who are

1 The word may also be rendered ‘sky.’

58 ᾿ THE οὐ Ἂν. XXII, 14-26.

Jews, and the Sabzans, and the Christians, and
the Magians, and those who join other gods with
God, verily, God will decide between them on the
resurrection day; verily, God is witness over all.

Do they not see that God, whosoever is in the
heavens adores Him, and whosoever is in the earth,
and the sun, and the moon, and the stars, and the
mountains, and the beasts, and many among men,
though many a one deserves the torments ?

Whomsoever God abases there is none to honour
him ; verily, God does what He pleases.

[20] These are two disputants! who dispute about
their Lord, but those who- misbelieve, for them are
cut out garments of fire, there shall be poured over
their heads boiling water, wherewith what is in their
bellies shall be dissolved and their skins too, and for
them are maces of iron. Whenever they desire to
come forth therefrom through pain, they are sent
back into it: ‘And taste ye the torment of the
burning!’

Verily, God will make those who believe and do
right enter into gardens beneath which rivers flow;
. they shall be bedecked therein with bracelets of gold
and with pearls, and their garments therein shall be
of silk, and they shall be guided to the goodly speech,
and they shall be guided to the laudable way.

[25] Verily, those who misbelieve and who turn
men away from God’s path and the Sacred Mosque,
which we have made for all men alike, the dweller
therein, and the stranger, and he who desires therein
profanation with injustice, we will make him taste
grievous woe.

1 Namely, the believers and the misbelievers.

XXII, 27-33. THE CHAPTER OF THE PILGRIMAGE, 59

And when we established for Abraham the place
of the House, (saying), ‘ Associate naught with me,
but cleanse my House for those who make the
circuits, for those who stand to pray, for those who
bow, and for those too who adore.

‘And proclaim amongst men the Pilgrimage ; let
them come to you on foot and on every slim camel,
from every deep pass, that they may witness advan-
tages for them, and may mention the name of God
for the stated days! over what God has provided
them with of brute beasts, then eat thereof and feed
the badly off, the poor.

[30] ‘Then let them finish the neglect of their
persons 2, and let them pay their vows and make the
circuit round the old House.

‘That do. And whoso magnifies the sacred things
of God it is better for him with his Lord.

‘Cattle are lawful for you, except what is recited to
you; and avoid the abomination of idols, and avoid
speaking falsely, being ‘Hanifs to God, not asso-
ciating aught with Him; for he who associates aught
with God, it is as though he had fallen from heaven,
and the birds snatch him up, or the wind blows him
away into a far distant place.

‘ That—and he who makes grand the symbols? of
God, they come from piety of heart.

1 The first ten days of Duu Ἰ ‘Higgeh, or the tenth day of that
month, when the sacrifices were offered in the vale of Mina, and
the three following days.

2 Such as not shaving their heads and other parts of their
bodies, or cutting their beards and nails, which are forbidden the
pilgrim from the moment he has put on the I‘hram, or pilgrim
_ garb, until the offering of the sacrifice at Mina.

5 This means by presenting fine and comely offerings.

όο. THE QUR'AN. XXII, 34-41.

‘Therein have ye advantages for an appointed
time, then the place for sacrificing them is at the
old House.’

[35] To every nation have we appointed rites, to
mention the name of God over what He has provided
them with of brute beasts; and your God is one God,
to Him then be resigned, and give glad tidings to
the lowly, whose hearts when God is mentioned are
afraid, and to those who are patient of what befalls
them, and to those who are steadfast in prayer and
of what we have given them expend in alms.

The bulky (camels) we have made for you one of
the symbols of God, therein have ye good; so men-
tion the name of God over them as they stand ina
row’, and when they fall down (dead) eat of them,
and feed the easily contented and him who begs.

Thus have we subjected them to you; haply, ye
may give thanks!

Their meat will never reach to God, nor yet their
blood, but the piety from you will reach to Him.

Thus hath He subjected them to you that ye may
magnify God for guiding you: and give thou glad
tidings to those who do good.

Verily, God will defend those who believe; verily,
God loves not any misbelieving traitor.

[40] Permission is given to those who fight be-
cause they have been wronged,—and, verily, God to
help them has the might,—who have been driven forth
from their homes undeservedly, only for that they
said, ‘Our Lord is God;’ and were it not for God’s re-
pelling some men with others, cloisters and churches
and synagogues and mosques, wherein God’s name is

1 Waiting to be sacrificed.

XXII, 41-g0. _ THE CHAPTER OF THE PILGRIMAGE, 61

mentioned much, would be destroyed. But God will
surely help him who helps Him; verily, God i is
powerful, mighty.

Who, if we stablish them in the earth, are stead-
fast in prayer, and give alms, and bid what is right,
and forbid what is wrong; and God’s is the future
of affairs.

But if they call thee liar, the people of Noah called
him liar before them, as did ‘Ad and Tham, and
the people of Abraham, and the people of Lot, and
the fellows of Midian; and Moses was called a liar
too: but I let the misbelievers range at large, and
then I seized on them, and how great was the
change!

And how many a city have we destroyed while it
yet did wrong, and it was turned over on its roofs,
and (how many) a deserted well and lofty palace!

[45] Have they not travelled on through the land ?
and have they not hearts to understand with, or ears
to hear with ? for it is not their eyes which are blind,
but blind are the hearts which are within their
breasts, _

They will bid thee hasten on the torment, but
God will never fail in his promise; for, verily, a day
with thy Lord is as a thousand years of what ye
number.

And to how many a city have I given full range
while it yet did wrong! then I seized on it, and unto
me was the return.

Say, ‘O ye folk! I am naught but a plain warner
to you, but those who believe and do right, for them
is forgiveness and a generous provision; [50] but
those who strive to discredit our signs, they are the
fellows of hell !’

62 THE QuR’AN. XXII, sr-gs.

We have not sent before thee any apostle or
prophet, but that when he wished, Satan threw not
something into his wish!; but God annuls what
Satan throws ; then does God confirm his signs, and
God is knowing, wise—to make what Satan throws
a trial unto those in whose hearts is sickness, and
those whose hearts are hard; and, verily, the wrong-
doers are in a wide schism—and that those who
have been given ‘the knowledge’ may know that
it is the truth from thy Lord, and may believe
therein, and that their hearts may be lowly; for,
verily, God surely will guide those who believe into
a right way.

But those who misbelieve will not cease to be in
doubt thereof until the Hour comes on them sud-
denly, or there comes on them the torment of the
barren day 3.

[55] The kingdom on that day shall be God’s, He
shall judge between them; and those who believe

1 Some say that the word tamann4 means ‘reading,’ and the
passage should then be translated, ‘but that when he read Satan
threw something into his reading;’ the occasion on which the verse
was produced being that when Mohammed was reciting the words
of the Qur’4n, Chapter LIII, verses 19, 20, ‘Have ye considered
Allat and Al ’Huzz4 and Manft the other third?’ Satan put it
into his mouth to add, ‘ they are the two high-soaring cranes, and,
verily, their intercession may be hoped for;’ at this praise of their
favourite idols the Qurais were much pleased, and at the end of
the recitation joined the prophet and his followers in adoration.
Mohammed, being informed by the angel Gabriel of the reason for
their doing so, was much concerned until this verse was revealed
for his consolation. The objectionable passage was of course
annulled, and the verse made to read as it now stands.

3 Either ‘the day of resurrection,’ as giving birth to no day after
it, or, ‘a day of battle and defeat,’ that makes mothers childless,
such as the infidels experienced at Bedr.

XXII, 55-65. THE CHAPTER OF THE PILGRIMAGE. 63

and do aright shall be in gardens of pleasure, but
those who misbelieve and say our signs are lies,
these—for them is shameful woe.

And those who flee in God’s way, and then are
slain or die, God will provide them with a goodly
provision ; for, verily, God is the best of providers.

He shall surely make them enter by an en-
trance that they like ; for, verily, God is knowing,
clement.

That (is so). Whoever punishes with the like
of what he has been injured with, and shall then be
outraged again, God shall surely help him; verily,
God pardons, forgives.

[60] That for that God joins on the night to
the day, and joins on the day to the night, and
that God is hearing, seeing; that is for that God
is the truth, and for that what ye call on beside
Him is falsehood, and that God is the high, the
great.

Hast thou not seen that God sends down from
the sky water, and on the morrow the earth is
green? verily, God is kind and well aware.

His is what is in the heavens and what is in the
earth ; and, verily, God is rich and to be praised.

Hast thou not seen that God has subjected for
you what is in the earth, and the ship that runs on
in the sea at His bidding, and He holds back the
sky from falling on the earth save at His bidding }?
verily, God to men is gracious, merciful.

[65] He it is who quickens you, then makes you

1 As it will do at the last day. The words of the text might
also be rendered ‘withholds the rain,’ though the commentators
do not seem to notice this sense.

64 THE QUR'AN. "XXII, 65-75.

die, then will He quicken you again—verily, man is
indeed ungrateful.

For every nation have we made rites which they
observe ; let them not then dispute about the matter,
but call upon thy Lord; verily, thou art surely in a
right guidance!

But if they wrangle with thee, say, ‘God best
knows what ye do.’

God shall judge between them on the resurrection
day concerning that whereon they disagreed.

Didst thou not know that God knows what is in
the heavens and the earth? verily, that is in a
book ; verily, that for God is easy.

[70] And they serve beside God what He has
sent down no power for, and what they have no
knowledge of; but the wrong-doers shall have none
to help them.

When our signs are read to them manifest, thou
mayest recognise in the faces of those who mis-
believe disdain; they well-nigh rush at those who
recite to them our signs. Say, ‘Shall I inform you
of something worse than that for you, the Fire
which God has promised to those who misbelieve ?

an evil journey shall it be!’

“ΠΟ γε folk! a parable is struck out for you, so
listen to it. Verily, those on whom ye call beside
God could never create a fly if they all united toge-
ther to do it, and if the fly should despoil them of
aught they could not snatch it away from it—weak
is both the seeker and the sought.

They do not value God at His true value; verily,
God is powerful, mighty.

God chooses apostles of the angels and of men;
verily, God hears and sees. [75] He knows what is

XXII, 75-XXIII, 14. THE CHAPTER OF BELIEVERS. 65

before them and what is behind them; and unto
God affairs return.

O ye who believe! bow down and adore, and
serve your Lord, and do well, haply ye may prosper ;
and fight strenuously for God, as is His due. He
has elected you, and has not put upon you any
hindrance by your religion,—the faith of your father
Abraham. He has named you Muslims before and
in this (book), that the Apostle may be a witness
against you, and that ye may be witnesses against
men.

Be ye then steadfast in prayer, and give alms, and
hold fast by God; He is your sovereign, and an
excellent sovereign, and an excellent help!

Tue CHAPTER OF BELIEVERS.
(XXIII. Mecca.)

In the name of the merciful and compassionate
God.

Prosperous are the believers who in their prayers
are humble, and who from vain talk turn aside, and
who in almsgiving are active. [5] And who guard
their private parts—except for their wives or what
their right hands possess for then, verily, they are
not to be blamed ;—but whoso craves aught beyond
that, they are the transgressors—and who observe
their trusts and covenants, and who guard well their
prayers: [10] these are the heirs who shall inherit
Paradise ; they shall dwell therein for aye!

We have created man from an extract of clay;

_ then we made him a clot in a sure depository; then
[9] F

66 THE QuR’AN. XXIII, 14-27.

we created the clot congealed blood, and we created
the congealed blood a morsel; then we created the
morsel bone, and we clothed the bone with flesh;
then we produced it another creation; and blessed
be God, the best of creators !!

[15] Then shall ye after that surely die, then shall
ye on the day of resurrection be raised ἃ

And we have created above you seven roads?;
nor are we heedless of the creation.

And we send down from the heaven water by
measure, and we make it rest in the earth; but,
verily, we are able to take it away; and we produce
for you thereby gardens of palms and grapes wherein
ye have many fruits, and whence ye eat.

[20] And a tree growing out of Mount Sinai which
produces oil, and a condiment for those who eat.

And, verily, ye have a lesson in the cattle; we
give you to drink of what is in their bellies; and ye
have therein many advantages, and of them ye eat,
and on them and on ships ye are borne!

We sent Noah unto his people, and he said,
‘O my people! worship God, ye have no god but
Him ; do ye then not fear ?’ ;

Said the chiefs of those who misbelieved among
his people, ‘This is nothing but a mortal like your-
selves who wishes to have preference over you, and
had God pleased He would have sent angels ; we
have not heard of this amongst our fathers of yore:
[25] he is nothing but a man possessed; let him bide
then for a season.’ Ὁ

Said he, ‘ Help me, for they call me liar!’

And we inspired him, ‘Make the ark under

1 See Part I, p. 126, note 2. 2 That is, ‘seven heavens.’

XXIII, 27-43. THE CHAPTER OF BELIEVERS, 67

our eyes and inspiration ; and when the oven boils
over, conduct into it of every kind two, with thy
family, except him of them against whom the word
has passed; and do not address me for those who
do wrong, verily, they are to be drowned!

‘But when thou art settled, thou and those with
thee in the ark, say, “ Praise belongs to God, who
saved us from the unjust people!”

[30] ‘And say, “My Lord! make me to alight in
a blessed alighting-place, for Thou art the best of
those who cause men to alight!”’ Verily, in that is
a sign, and, verily, we were trying them.

Then we raised up after them another generation ;
and we sent amongst them a prophet of themselves
(saying), ‘Serve God, ye have no god but He; will
ye then not fear ?’

Said the chiefs of his people who misbelieved,
and called the meeting of the last day a lie, and to
whom we gave enjoyment in the life of this world,
‘This is only a mortal like yourselves, who eats
of what ye eat, [35] and drinks of what ye drink;
and if ye obey a mortal like yourselves, verily, ye
will then be surely losers! Does he promise you
that when ye are dead, and have become dust and
bones, that then ye will be brought forth?

‘Away, away with what ye are threatened,—there
is only our life in the world! We die and we live,
and we shall not be raised! [40] He is only a man
who forges against God a lie. And we believe not
in him!’

Said he, ‘My Lord! help me, for they call me
liar!’ He said, ‘Within a little they will surely
awake repenting !’

And the noise seized them deservedly; and we

F2

68 THE QUR'AN. XXIII, 43-35.

made them as rubbish borne by a torrent; so, away
with the unjust people !

Then we raised up after them other generations.

[45] No nation can anticipate its appointed time,
nor keep it back.

Then we sent our apostles one after another.
Whenever its apostle came to any nation they called
him a liar; and we made some to follow others;
and we made them legends; away then with a
people who do not believe !

Then we sent Moses and his brother Aaron with
our signs, and with plain authority to Pharaoh and
his chiefs, but they were too big with pride, and
were a haughty people.

And they said, ‘Shall we believe two mortals
like ourselves, when their people are servants of
ours ?’

_ [50] So they called them liars, and were of those
who perished.

And we gave Moses the Book, that haply they
might be guided.

And we made the son of Mary and his mother
a sign; and we lodged them both on a high place,
furnished with security and a spring.

O ye apostles! eat of the good things and do
right ; verily, what ye do I know!

And, verily, this nation! of yours is one nation,
and I am your Lord; so fear me.

[55] And they have become divided as to their
affair amongst themselves into sects?, each party

1 Or, ‘religion,’
3. Literally, ‘into Scriptures,’ i.e. into sects, each appealing to
a particular book.

XXIII, 55-73. THE CHAPTER OF BELIEVERS. 69

rejoicing in what they have themselves. So leave
them in their flood (of error) for a time.

Do they reckon that that of which we grant them
such an extent, of wealth and children, we hasten
to them as good things—nay, but they do not
perceive!

Verily, those who shrink with terror at their
Lord, [60] and those who in the signs of their Lord
believe, and those who with their Lord join none,
and those who give what they do give while their
hearts are afraid that they unto their Lord will
return,—these hasten to good things and are first
to gain the same. But we will not oblige a soul
beyond its capacity; for with us is a book that
utters the truth, and they shall not be wronged.

[65] Nay, their hearts are in a flood (of error) at
this, and they have works beside this which they
do?. Until we catch the affluent ones amongst them
with the torment ; then lo! they cry for aid.

Cry not for aid to-day! verily, against us ye will
not be helped. My signs were recited to you, but
upon your heels did ye turn back, big with pride at
it 3, in vain discourse by night.

[70] Is it that they did not ponder over the words,
whether that has come to them which came not to
their fathers of yore? Or did they not know their
apostle, that they thus deny him? Or do they say,
‘He is possessed by a ginn?’ Nay, he came to
them with the truth, and most of them are averse
from the truth.

But if the truth were to follow their lusts, the

1 T.e. their works are far different to the good works just described.
2 At their possession of the Kaabah. The Qurais are meant.

70 THE QuR’AN. XXIII, 73-86.

heavens and the earth would be corrupted with all
who in them are!—Nay, we brought them their
reminder, but they from their reminder turn aside.

Or dost thou ask them for a tribute? but the
tribute of thy Lord is better, for He is the best of
those who provide.

[75] And, verily, thou dost call them to a right
way ; but, verily, those who believe not in the here-
after from the way do veer.

But if we had mercy on them, and removed the
distress! they have, they would persist in their
rebellion, blindly wandering on!

And we caught them with the torment 3, but they
did not abase themselves before their Lord, nor
did they humble themselves; until we opened for
them a door with grievous torment, then lo! they
are in despair.

[80] He it is who produced for you hearing, and
sight, and minds,—little is it that ye thank. And
He it is who created you in the earth, and unto
Him shall ye be gathered. And He it is who gives
you life and death; and His is the alternation of
the night and the day; have ye then no sense?

Nay, but they said like that which those of yore
did say.

They said, ‘What! when we have become earth
and bones, are we then going to be raised? [85]
We have been promised this, and our fathers too,
before ;—this is naught but old folks’ tales!’

Say, ‘Whose is the earth and those who are
therein, if ye but know ?’ :

1 The famine which the Meccans suffered; and which was attri-
buted to Mohammed’s denunciations.
2 Their defeat at Bedr.

XXIII, 87-102. THE CHAPTER OF BELIEVERS. γι

They will say, “(οὐ 5. Say, ‘Do ye not then
mind ?’

Say, ‘Who is Lord of the seven heavens, and
Lord of the mighty throne ?’

They will say, ‘God.’ Say, ‘Do ye not then
fear ?’

[90] Say, ‘In whose hand is the dominion of every-
thing ; He succours but is not succoured,—if ye did
but know ?’

They will say, ‘God's.’ Say, ‘Then how can ye
be so infatuated ?’

Nay, we have Drought them the truth, but, verily,
they are liars!

God never took a son, nor was there ever any
god with Him ;—then each god would have gone
off with what he had created, and some would have
exalted themselves over others,—celebrated be His
praises above what they attribute (to Him)!

He who knows the unseen and the visible, exalted
be He above what they join with Him!

[95] Say, ‘My Lord! if Thou shouldst show me
what they are threatened—my Lord! then place
me not amongst the unjust people.’

Repel evil by what is better’, We know best
what they attribute (to thee). And say, ‘My Lord!
I seek refuge in Thee from the incitings of the
devils ; [100] and I seek refuge in Thee from their
presence |’

Until when death comes to any one of them he
says, ‘My Lord! send ye me back?, haply I may
do right in that which I have left!’

1 Le. by doing good for evil, provided that the cause of Islam
suffers nothing from it.

2 I.e. back to life. The plural is used ‘by way of respect,’ say
the commentators,

72 THE QuR’AN. XXIII, 102-116.

Not so!—a mere word he speaks!—but behind

them is a bar until the day they shall be raised.

TO! And when the trumpet shall be blown, and there
shall be no relation between them on that day, nor
shall they beg of each other then!

[105] And he whose scales are heavy,—they are
the prosperous. But he whose scales are light,—
these are they who lose themselves, in hell to dwell
for aye! The fire shall scorch their faces, and they
shall curl their lips therein! ‘Were not my signs
recited to you? and ye said that they were lies!’
They say, ‘Our Lord! our misery overcame us, and
we were a people who did err! Our Lord! take us
out therefrom, and if we return!, then shall we be
as

[110] He will say, ‘Go ye away into it and speak
not to me!’

Verily, there was a sect of my servants who said,
‘Our Lord! we believe, so pardon us, and have
mercy upon us, for Thou art the best of the mer-
ciful ones.’

And ye took them for a jest until ye forgat my
reminder and did laugh thereat. Verily, I have
recompensed them this day for their patience verily,
they are happy now.

He will say, ‘How long a number of years did
ye tarry on earth ῥ᾽ [115] They will say, ‘ We tarried
a day or part of a day, but ask the Numberers *,’

He will say, ‘Ye have only tarried a little, were
ye but to know it. Did ye then reckon that we
created you for sport, and that to us ye would not
return?’ But exalted be God, the true; there is no
god but He, the Lord of the noble throne! and

1 To our evil ways. 3 That is, the recording angels.

XXII, 116-XXIV, 6. THE CHAPTER OF LIGHT. 73

whoso calls upon another god with God has no
proof of it, but, verily, his account is with his Lord ;
verily, the misbelievers shall not prosper. And say,
‘Lord, pardon and be merciful, for Thou art the best
of the merciful ones!’

Tue CHAPTER OF LIGHT.
(XXIV. Medinah.)

In the name of the merciful and compassionate
God.

- A chapter which we have sent down and deter-
mined, and have sent down therein manifest signs ;
haply ye may be mindful.

The whore and the whoremonger. Scourge each
of them with a hundred stripes, and do not let pity
for them take hold of you in God’s religion, if ye
believe in God and the last day; and let a party
of the believers witness their torment. And the
whoremonger shall marry none but a whore or an
idolatress; and the whore shall none marry but
an adulterer or an idolater; God has prohibited
this to the believers; but those who cast (imputa-
tions) on chaste women and then do not bring
four witnesses, scourge them with eighty stripes,
and do not receive any testimony of theirs ever,
for these are the workers of abomination. [5] Ex-
cept such as repent after that and act aright, for,
verily, God is forgiving and compassionate.

And those who cast (imputation) on their wives
and have no witnesses except themselves, then the
testimony of one of them shall be to testify four

74 THE QuR’AN. XXIV, 6-13.

times that, by God, he is of those who speak the
truth; and the fifth testimony shall be that the curse
of God shall be on him if he be of those who lie.
’ And it shall avert the punishment from her if she
bears testimony four times that, by God, he is of
those who lie; and the fifth that the wrath of
God shall be on her if he be of those who speak
the truth.

[10] And were it not for God’s grace upon you
and His mercy, and that God is relenting, wise...

Verily, those who bring forward the lie, a band
of you,—reckon it not as an evil for you, nay, it is
good for you; every man of them shall have what
he has earned of sin; and he of them who managed
to aggravate it, for him is mighty woe 3.

Why did not, when ye heard it, the believing men
and believing women think good in themselves, and
say, ‘This is an obvious lie?’ Why did they not
bring four witnesses to it? but since they did not
bring the witnesses, then they in God’s eyes are

1 He would punish you. :

? This passage and what follows refers to the scandal about
Mohammed’s favourite wife Ayesha, who, having been accidentally
left behind when the prophet and his followers were starting at
night on an expedition, in the sixth year of the Higrah, was brought
on to the camp in the morning by Zafwan ibn de Mwhaéfal: this
gave rise to rumours derogatory to Ayesha’s character, which these
verses are intended to refute. Ayesha never forgave those who
credited the reports against her innocence, and ’Ali, who had
spoken in a disparaging manner of her on the occasion, so seriously
incurred her displeasure that she contrived to bring about the ruin
of his family, and the murder of his two sons Hasan and Husein;
the principal parties concerned in the actual spread of the calumny
were punished with the fourscore stripes above ordained, with
the exception of the ringleader, Abdallah ibn Ubbai, who was too
important a person to be so treated.

XXIV, 13-22. THE CHAPTER OF LIGHT. 75

the liars. And but for God’s grace upon you, and
His mercy in this world and the next, there would
have touched you, for that which ye spread abroad,
mighty woe. When ye reported it with your
tongues, and spake with your mouths what ye
had no knowledge of, and reckoned it a light thing,
while in God's eyes it was grave.

[15] And why did ye not say when ye heard it,
‘It is not for us to speak of this ? Celebrated be
His praises, this is a mighty calumny!’

God admonishes you that ye return not to the
like of it ever, if ye be believers; and God manifests
to you the signs, for God is knowing, wise.

Verily, those who love that scandal should go
abroad amongst those who believe, for them is
grievous woe in this world and the next; for God
knows, but ye do not know.

[20] And but for God’s grace upon you, and His
mercy, and that God is kind and compassionate .. .!

O ye who believe! follow not the footsteps of
Satan, for he who follows the footsteps of Satan,
verily, he bids you sin and do wrong; and but for
God’s grace upon you and His mercy, not one
of you would be ever pure; but God purifies whom
He will, for God both hears and knows. And
let not those amongst you who have plenty and
ample means swear that they will not give aught
to their kinsman and the poor! and those who
have fled their homes in God’s way, but let them
pardon and pass it over. Do ye not like God to
forgive you ? and God is forgiving, compassionate.

» Abu bekr had sworn not to do anything more for a relation of

his, named Mis/a‘h, who had taken part Ἢ spreading the reports
against Ayesha,

76 THE QUR'AN. XXIV, 23-31.

Verily, those who cast imputations on chaste
women who are negligent but believing shall be
cursed in this world and the next; and for them
is mighty woe. The day when their tongues and
hands and feet shall bear witness against them
of what they did, on [25] that day God will pay
them their just due; and they shall know that
God, He is the plain truth.

The vile women to the vile men, and the vile
men to the vile women; and the good women to
the good men, and the good men to the good
women : these are clear of what they say to them—
forgiveness and a noble provision!

O ye who believe! enter not into houses which
are not your own houses, until ye have asked leave
and saluted the people thereof, that is better for
you; haply ye may be mindful. And if ye find
no one therein, then do not enter them until per-
-mission is given you, and if it be said to you, ‘Go
back!’ then go back, it is purer for you; for God
of what ye do doth know. It is no crime against
you that ye enter uninhabited houses,—a _ conve-
nience for you;—and God knows what ye show
and what ye hide.

[30] Say to the believers that they cast down
their looks and guard their private parts; that is
purer for them; verily, God is well aware of what
they do.

And say to the believing women that they cast
down their looks and guard their private parts,
and display not their ornaments, except those which
are outside; and let them pull their kerchiefs over
their bosoms and not display their ornaments save
to their husbands and fathers, or the fathers of their

XXIV, 31-34. THE CHAPTER OF LIGHT. 77

husbands, or their sons, or the sons of their hus-
bands, or their brothers, or their brothers’ sons,
or their sisters’ sons, or their women, or what their
right hands possess, or their male attendants who
are incapable’, or to children who do not note
women’s nakedness; and that they beat not with
their feet that their hidden ornaments may be
known ?;—but turn ye all repentant to God, O ye
believers! haply ye may prosper.

And marry the single amongst you, and the
righteous among your servants and your hand-
maidens. If they be poor, God will enrich them
of His grace, for God both comprehends and knows.
And let those who cannot find a match, until God
enriches them of His grace, keep chaste.

And such of those whom your right hands
possess as crave a writing*, write it for them,
if ye know any good in them, and give them of
the wealth of God which He has given you. And
do not compel your slave girls to prostitution, if
they desire to keep continent, in order to crave
the goods of the life of this world; but he who
does compel them, then, verily, God after they
are compelled is forgiving, compassionate ἡ,

Now have we sent down to you manifest signs,
and the like of those who have passed away before
you 5, and as an admonition to those who fear.

1 Or, according to some, of deficient intellect.

3 T.e. they are not to tinkle their bangles or ankle-rings.

5 T.e. a document allowing them to redeem themselves on pay-
ment of a certain sum.

* Abdallah ibn Ubbai, mentioned in Part 11, p. 74, note 2,
had six slave girls whom he compelled to live by prostitution.
One of them complained to Mohammed, whence this passage.

5 T.e. like the stories of Joseph, Part I, p. 221, and the Virgin

78 THE QUR'AN. XXIV, 35-40.

[35] God is the light of the heavens and the
earth; His light is as a niche in which is a lamp,
and the lamp is in a glass, the glass is as though
it were a glittering star; it is lit from a blessed
tree, an olive neither of the east nor of the west,
the oil of which would well-nigh give light though
no fire touched it,—light upon light!—God guides
to His light whom He pleases; and God strikes
out parables for men, and God all things doth
know.

In the houses God has permitted to be reared
and His name to be mentioned therein—His praises
- are celebrated therein mornings and evenings.

Men whom neither merchandize nor selling divert
from the remembrance of God and steadfastness
in prayer and giving alms, who fear a day when
hearts and eyes shall be upset ;—that God may
recompense them for the best that they have done,
and give them increase of His grace; for God
provides whom He pleases without count.

But those who misbelieve, their works are like
the mirage in a plain, the thirsty counts it water
till when he comes to it he finds nothing, but he
finds that God is with him; and He will pay him
his account, for God is quick to take account.

[40] Or like darkness on a deep sea, there covers
it a wave above which is a wave, above which is
a cloud,—darknesses one above the other,—when
one puts out his hand he can scarcely see it; for
he to whom God has given no light, he has no
light.

Mary, Part 11, p. 29, both of whom, like Ayesha, were accused of
incontinence, and miraculously proved innocent.

XXIV, 41-49. THE CHAPTER OF LIGHT. 79

Hast thou not seen that God,—all who are in
the heavens and the earth celebrate His praises,
and the birds too spreading out their wings; each
one knows its prayer and its praise, and God knows
what they do?

Hast thou not seen that God drives the clouds,
and then re-unites them, and then accumulates them,
and thou mayest see the rain coming forth from
their midst; and He sends down from the sky
mountains! with hail therein, and He makes it fall
on whom He pleases, and He turns it from whom
He pleases; the flashing of His lightning well-
nigh goes off with their sight ?

God interchanges the night and the day; verily,
in that is a lesson to those endowed with sight.

And God created every beast from water, and of
them is one that walks upon its belly, and of them
one that walks upon two feet, and of them one that
walks -upon four. God creates what He pleases ;
verily, God is mighty over all!

[45] Now have we sent down manifest signs, and:
God guides whom He pleases unto the right way.

They will say, ‘We believe in God and in the
Apostle, and we obey. Then a sect of them turned
their backs after that, and they are not believers.

And when they are called to God and His
Apostle to judge between them, lo! a sect of them
do turn aside. But had the right been on their
side they would have come to him submissively
enough.

Is there a sickness in their hearts, or do they
doubt, or do they fear lest God and His Apostle

11, 6. masses of cloud as large as mountains.

80 THE QUR’AN. XXIV, 49-56.

should deal unfairly by them ?>—Nay, it is they who
are unjust.

[50] The speech of the believers, when they are
called to God and His Apostle to judge between
them, is only to say, ‘We hear and we obey;’ and
these it is who are the prosperous, for whoso obeys
God and His Apostle and dreads God and fears
‘Him, these it is who are the happy.

They swear by God with their most strenuous oath
that hadst Thou ordered them they would surely go
forth. Say, ‘Do not swear—reasonable obedience!;
verily, God knows what ye do.’

Say, ‘Obey God and obey the Apostle; but if ye
turn your backs he has only his burden to bear, and
ye have only your burden to bear. But if ye obey
him, ye are guided; but the Apostle has only his
plain message to deliver.’

God promises those of you who believe and do
right that He will give them the succession in the
earth as He gave the succession to those before
them, and He will establish for them their religion
which He has chosen for them, and to give them,
after their fear, safety in exchange ;—they shall wor-
ship me, they shall not associate aught with me:
but whoso disbelieves after that, those it is who
are the sinners.

[55] And be steadfast in prayer and give alms
and obey the Apostle, haply ye may obtain mercy.

Do not reckon that those who misbelieve can

1 The construction of the original is vague, and the com-
mentators themselves make but little of it. The most approved
rendering, however, seems to be either that obedience is the reason-
able course to pursue, and not the mere swearing to obey.

XXIV, 56-60. THE CHAPTER OF LIGHT. 81

frustrate (God) in the earth, for their resort is the
Fire, and an ill journey shall it be.

O ye who believe! let those whom your right
hands possess, and those amongst you who have
not reached puberty, ask leave of you three times:
before the prayer of dawn, and when ye put off
your clothes at noon, and after the evening prayer ;
—three times of privacy for you!: there is no crime
on either you or them after these while ye are con-
tinually going one about the other. Thus does
God explain to you His signs, for God is knowing,
wise.

And when your children reach puberty let them
ask leave as those before them asked leave. Thus
does God explain to you His signs, for God is
knowing, wise.

And those women who have stopped (child-bear-
ing), who do not hope for a match, it is no crime on
thein that they put off their clothes so as not to
display their ornaments; but that they abstain is
better for them, for God both hears and knows.

[60] There is no hindrance to the blind, and
no hindrance to the lame, and no hindrance to the
sick, and none upon yourselves that you eat from
your houses, or the houses of your fathers, or the
houses of your mothers, or the houses of your
brothers, or the houses of your sisters, or the houses
of your paternal uncles, or the houses of your pa-
ternal aunts, or the houses of your maternal uncles,

.1 I.e. at the times when persons are undressed, namely, to rise
in the morning, to sleep at noon, and to retire for the night, their
attendants and children must not come in without -first asking
permission.

[9] α.

82 THE QUR'AN, XXIV, 60-64.

or the houses of your maternal aunts, or what ye
possess the keys of, or of your friend, there is no
crime on you that ye eat all together or separately’.

And when ye enter houses then greet each other
with a salutation from God, blessed and good.
Thus does God explain to you His signs, haply ye
may understand.

Only those are believers who believe in God
and His Apostle, and when they are with Him upon
public business go not away until they have asked
his leave; verily, those who ask thy leave they it
is who believe in God and His Apostle.

But when they ask thy leave for any of their own
concerns, then give leave to whomsoever thou wilt
of them, and ask pardon for them of God; verily,
God is forgiving and merciful.

Make not the calling of the Apostle amongst
yourselves like your calling one to the other?; God
knows those of you who withdraw themselves co-
vertly. And let those who disobey his order beware
lest there befall them some trial or there befall them
grievous woe. Ay, God’s is what is in the heavens
and the earth, He knows what ye are at; and the
day ye shall be sent back to Him then He will
inform you of what ye have done, for God all things
doth know.

1 The Arabs in Mohammed’s time were superstitiously scru-
pulous about eating in any one’s house but their own.

3 That is, do not address the prophet without some respectful
title.

XXV, 1-9. THE CHAPTER OF THE DISCRIMINATION. 83

ΤῊΣ CuHarTerR OF THE DiscrIMIN

(XXV. Mecca.)

In the name of the merciful and compassionate
God.

Blessed be He who sent down the Discrimination
to His servant that he might be unto the world
a warner; whose is the kingdom of the heavens
and the earth, and who has not taken to Himself
a son, and who has no partner in His kingdom, and
created everything, and then decreed it determinately!
And they take beside Him gods who create not aught,
but are themselves created, and cannot control for
themselves harm or profit, and cannot control death,
or life, or resurrection.

[5] And those who misbelieve say, ‘This is nothing
but a lie which he has forged, and another people
hath helped him at it;’ but they have wrought an
injustice and a falsehood.

And they say, ‘Old folks’ tales, which he has got
written down while they are dictated to him morning
and evening.’ .

Say, ‘He sent it down who knows the secret in
‘the heavens and the earth; verily, He is ever for-
giving, merciful !’

And they say, ‘What ails this prophet that he
eats food and walks in the markets ?—unless there
be sent down to him an angel and be a warner with
him.... Or there be thrown to him a treasury,

1 In Arabic Al Furq4n, which is one of the names of the
Qur'an.
G2

84 THE Qur’AN. XXV, 9-20.

or he have a garden to eat therefrom....!’ and the
unjust say, ‘ Ye only follow an infatuated man.’

[10] See how they strike out for thee parables,
and err, and cannot find a way.

Blessed be He who, if He please, can make for
thee better than that, gardens beneath which rivers
flow, and can make for thee castles!

Nay, but they call the Hour a lie; but we have
prepared for those who call the Hour a lie a blaze:
when it seizes them from a far-off place they shall
hear its raging and roaring; and when they are
thrown into a narrow place thereof, fastened toge-
ther, they shall call there for destruction.

[15] Call not to-day for one destruction, but call
-for many destructions!

Say, ‘Is. that better or the garden of eternity
which was promised to those who fear—which is
ever for them a recompense and a retreat?’ They
shall have therein what they please, to dwell therein
for aye: that is of thy Lord a promise to be de-
manded. :

And the day He shall gather them and what they
served beside God, and He shall say, ‘Was it ye
who led my servants here astray, or did they err
from the way ?’

They shall say, ‘Celebrated be Thy praise, it was
not befitting for us to take any patrons but Thee;
but Thou didst give them and their fathers enjoy-
ment until they forgot the Reminder and were a
lost people!’ .

[20] And now have they proved you liars for
what ye say, and they! cannot ward off or help.

1 Another reading of the text is, ‘ye cannot.’

ΧΧΝ, 21-30. THE CHAPTER OF THE DISCRIMINATION, 85

And he of you who does wrong we will make him
taste great torment.

We have not sent before thee any messengers
but that they ate food and walked in the markets ;
but we have made some of you a trial to others:
will ye be patient? thy Lord doth ever look.

And those who do not hope to meet us say, ‘ Un-
less the angels be sent down to us, or we see our
Lord....!’ They are too big with pride in their
souls and they have exceeded with a great excess!

Γ The day they shall see the angels,—no glad tidings
on that day for the sinners, and they shall say, ‘It is
rigorously forbidden !!’

[25] And we will go on to the works which they
have done, and make them like motes in a sun-
beam scattered! The fellows of Paradise on that
day shall be in a better abiding-place and a better
noonday rest.

The day the heavens shall be cleft asunder
with the clouds, and the angels shall be sent down
descending.

The true kingdom on that day shall belong to
the Merciful, and it shall be a hard day for the
misbelievers.

And the day when the unjust shall bite his hands?
and say, ‘O, would that I had taken a way with the
Apostle®! [30] O, woe is me! would that I had

1 The ancient Arabs used this formula when they met an enemy
during a sacred month, and the person addressed would then
abstain from hostilities. The sinners in this passage are supposed
to use it to the angels, but without effect. Some commentators
take it to mean that the ‘glad tidings’ are ‘rigorously forbidden,’
and that the angels are the speakers.

? See Chapter III, verse 115. 3. That is, followed him.

86 , THE QUR'AN. XXV, 30-40.

not taken such a one for a friend now, for he did
lead me astray from the Reminder after it had come
to me, for Satan leaves man in the lurch!’

The Apostle said, ‘O my Lord! verily, my people
have taken this Qur’4n to be obsolete!’

Thus have we made for every prophet an enemy
from among the sinners; but thy Lord is good guide
and helper enough.

Those who misbelieve said, ‘Unless the Qur’4n
be sent down to him all at once’... .!’—thus—that
we may stablish thy heart therewith, did we reveal it
piecemeal ®. [35] Nor shall they come to thee with
a parable without our bringing thee the truth and
the best interpretation.

They who shall be gathered upon their faces to
hell,—these are in the worst place, and err most
from the path.

And we did give to Moses the Book, and place
with him his brother Aaron as a minister; and we
said, ‘Go ye to the people who say our signs are lies,
for we will destroy them with utter destruction.’

And the people of Noah, when they said the
apostles were liars, we drowned them, and we made
them a sign for men; and we prepared for the un-
just a grievous woe.

[40] And‘Ad and Thamdd and the people of ar
Rass, and many generations between them.

1 Like the Pentateuch and Gospels, which were revealed all at
once, according to the Mohammedan tradition.

3 Or it may be rendered, ‘slowly and distinctly;’ the whole reve-
lation of the Qur’4n extends over a period of twenty-three years.

8 The commentators do not know where to place ar Rass;
some say it was a city in Yamamah, others that it was a well near
Midian, and others again that it was in ‘Had/ramaut.

XXV, 41-52. THE CHAPTER OF THE DISCRIMINATION. 87

For each one have we struck out parables, and
each one have we ruined with utter ruin.

Why, they? have come past the cities which were
rained on with an evil rain; have they not seen
them ?—nay, they do not hope to be raised up again.

And when they saw thee they only took thee for
a jest, ‘Is this he whom God has sent as an apostle?
he well-nigh leads us astray from our gods, had we
not been patient about them.’ But they shall know,
when they see the torment, who errs most from the
path. [45] Dost thou consider him who takes his
lusts for his god? wilt thou then be in charge over
him? or dost thou reckon that most of them will
hear or understand? they are only like the cattle,
nay, they err more from the way.

Hast thou not looked to thy Lord how He pro-
longs the shadow? but had He willed He would
have made it stationary; then we make the sun
a guide thereto, then we contract it towards us with
an easy contraction.

And He it is who made the night for a garment ;
and sleep for repose, and made the day for men
to rise up again. [50] And He it is who sent the
winds with glad tidings before His mercy; and we
send down from the heavens pure water, to quicken
therewith the dead country, and to give it for
drink to what we have created,—the cattle and
many folk.

We have turned it? in various ways amongst
them that they may remember; though most men

1 That is, the idolatrous Meccans; see Part I, p. 249, note 2.
2 That is, either the Qur’4n, cf. Part II, p. 5, line 25; or the
words may be rendered, ‘ We distribute it’ (the rain), &c.

88 THE QuR’AN. XXV, 52-63.

refuse aught but to misbelieve. But, had we pleased,
we would have sent in every city a warner. So obey
not the unbelievers and fight strenuously with them
in many a strenuous fight.

[55] He it is who has let loose the two seas, this
one sweet and fresh, that one bitter and pungent, and
has made between them a rigorous prohibition.

And He it is who has created man from water,
and has made for him blood relationship and mar- ᾿
riage relationship; for thy Lord is mighty.

Yet they worship beside God what can neither
profit them nor harm them; but he who misbelieves
in his Lord backs up (the devil).

We have only sent thee to give glad tidings and
towarn. Say,‘I ask you not for it a hire unless one
please to take unto his Lord a way?” [60] And rely
thou upon the Living One who dies not ; and cele-
brate His praise, for He knows well enough about
the thoughts, of His servants. He who created the
heavens and the earth, and what is between them,
in six days, and then made for the throne; the
Merciful One, ask concerning Him of One who is
aware.

And when it is said, ‘Adore ye the Merciful!’
they say, ‘What is the Merciful? shall we adore
what thou dost order us?’ and it only increases
their aversion.

Blessed be He who placed in the heavens zo-
diacal signs, and placed therein the lamp and an
illuminating moon!

And He it is who made the night and the day

1 That is, that if a man chose to expend anything for the cause
of God he can do so.

XXV, 63-15. THE CHAPTER OF THE DISCRIMINATION. 89

alternating for him who desires to remember or who
wishes to be thankful.

And the servants of the Merciful are those who
walk upon the earth lowly, and when the ignorant
address them, say, ‘Peace!’ [65] And those who
pass the night adoring their Lord and standing';
and those who say, ‘O our Lord! turn from us the
torment of hell; verily, its torments are persistent ;
verily, they are evil as an abode and a station.’

And those who when they spend are neither
extravagant nor miserly, but who ever take their
stand between the two; and who call not upon
another god with God; and kill not the soul which
God has prohibited save deservedly ?; and do not
commit fornication: for he who does that shall meet
with a penalty; doubled for him shall be the torment
on the resurrection day, and he shall be therein for
aye despised. [70] Save he who turns again and
believes and does a righteous work ; for, as to those,
God will change their evil deeds to good, for God is
ever forgiving, merciful.

And he who turns again and does right, verily, he
turns again to God repentant.

And those who do not testify falsely; and when
‘they pass by frivolous discourse, pass by it honour-
ably ; and those who when they are reminded of the
signs of their Lord do not fall down thereat deaf
and blind; and those who say, ‘Our Lord! grant us
from our wives and seed that which may cheer our
eyes, and make us models to the pious!’

[75] These shall be rewarded with a high place?
for that they were patient: and they shall meet

1 For prayer. ? See Part I, p. 135, note 1. 5 In Paradise, -
Ρ

90 THE QUR’AN. XXV, 75-XXVI, 12.

therein with salutation and peace,—to dwell therein
for aye; a good abode and station shall it be!

Say, ‘My Lord cares not for you though you
should not call (on Him); and ye have called (the
Apostle) a liar, but it shall be (a punishment) which
ye cannot shake off.’

Tre CHAPTER OF THE PoETs.
(XXVI. Mecca.)

In the name of the merciful and compassionate
God.

T. 5. M. Those are the signs of the perspicuous
Book; haply thou art vexing thyself to death that
they will not be believers!

If we please we will send down upon them from
the heaven a sign, and their necks shall be humbled
thereto. But there comes not to them any recent
Reminder from the Merciful One that they do not
turn away from. [5] They have called (thee) liar!
but there shall come to them a message of that at
which they mocked.

Have they not looked to the earth, how we
caused to grow therein of every noble kind ? verily,
in that is a sign; but most of them will never be
believers! but, verily, thy Lord He is mighty and
merciful.

And when thy Lord called Moses (saying), ‘Come
to the unjust people, [10] to the people of Pharaoh,
will they not fear?’ Said he, ‘My Lord! verily, I
fear that they will call me liar; and my breast is
straitened, and my tongue is not fluent; send then

XXVI, 12-29. THE CHAPTER OF THE POETS. gi

unto Aaron!, for they have a crime against me,
and I fear that they may kill me?’ Said He, ‘ Not
so; but go with our signs, verily, we are with you
listening.

. [15] ‘And go to Pharaoh and say, “ Verily, we are
the apostles of the Lord of the worlds (to tell thee
to) send with us the children of Israel.”’

And he said, ‘ Did we not bring thee up amongst
us asa child? and thou didst dwell amongst us for
years of thy life; and thou didst do thy deed which
thou hast done, and thou art of the ungrateful !’

Said he, ‘I did commit this, and I was of those
who erred.

[20] ‘And I fled from you when I feared you,
and my Lord granted me judgment, and made me
one of His messengers ; and this is the favour thou
hast obliged me with, that thou hast enslaved the
children of Israel!’

Said Pharaoh, ‘ Who is the Lord of the worlds ?’
Said he, ‘The Lord of the heavens and the earth
and what is between the two, if ye are but sure.’

Said he to those about him, ‘Do ye not listen ?’
[25] Said he, ‘Your Lord and the Lord of your
fathers of yore!’

Said he, ‘ Verily, your apostle who is sent to you
is surely mad!’

Said he, ‘The Lord of the east and of the west, and
of what is between the two, if ye had but sense!’

Said he, ‘If thou dost take a god besides Me
I will surely make thee one of the imprisoned !’

Said he, ‘What, if I come to thee with something
obvious ?’

1 That he may be my minister.
3 The slaying of the Egyptian.

92 THE QuR’AN. XXVI, 30-49.

[30] Said he, ‘ Bring it, if thou art of those who
‘tell the truth!’

And he threw down his rod, and, behold, it was an
obvious serpent! and he plucked out his hand, and,
behold, it was white to the spectators!

He! said to the chiefs around him, ‘ Verily, this is
a knowing sorcerer, he desires to turn you out
of your land! what is it then ye bid ?’

[25] They said, ‘Give him and his brother some
hope, and send into the cities to collect and bring
to thee every knowing sorcerer.’

And the sorcerers assembled at the appointed
time on a stated day, and it was said to the people,
‘Are ye assembled ? haply we may follow the sor-
cerers if we gain the upper hand.’

[40] And when the sorcerers came they said to
Pharaoh, ‘Shall we, verily, have a hire if we gain
the upper hand?’ Said he, ‘ Yes; and, verily, ye shall
then be of those who are nigh (my throne).’ And
Moses said to them, ‘ Throw down what ye have to
throw down.’ So they threw down their ropes and
their rods and said, ‘By Pharaoh’s might, verily, we
it is who shall gain the upper hand!’

And Moses threw down his rod, and, lo, it
swallowed up what they falsely devised !

[45] And the sorcerers threw themselves down,
adoring. Said they, ‘We believe in the Lord of
the worlds, the Lord of Moses and Aaron!’ Said
he, ‘Do ye believe in Him ere I give you leave?»
Verily, he is your chief who has taught you sorcery,
but soon ye shall know. I will surely cut off your
hands and your feet from opposite sides, and I will
crucify you all together !’

1 Pharaoh.

XXVI, 50-79. THE CHAPTER OF THE POETS. 93

[50] They said, ‘No harm; verily, unto our Lord
do we return! verily, we hope that our Lord will for-
give us our sins, for we are the first of believers!’

And we inspired Moses, ‘ Journey by night with
my servants; verily, ye are pursued.’

And Pharaoh sent into the cities to collect;
‘Verily, these are a small company. [55] And,
verily, they are enraged with us; but we are a
multitude, wary! ;

‘Turn them out of gardens and springs, and
treasuries, and a noble station!’—thus,—and we
made the children of Israel to inherit them.

[60] And they followed them at dawn; and when
the two hosts saw each other, Moses’ companions
said, ‘Verily, we are overtaken!’ Said he, ‘Not
so; verily, with me is my Lord, He will guide me.’

And we inspired Moses, ‘Strike with thy rod the
sea ;’ and it was cleft asunder, and each part was
like a mighty mountain. And then we brought the
others. [65] And we saved Moses and those with
him all together; then we drowned the others; and
that is a sign: but most of them will never be be-
lievers! And, verily, thy Lord He is mighty,
merciful. ;

And recite to them the story of Abraham ; [70]
when he said to his father and his people, ‘What do
ye serve?’ They said, ‘We serve idols, and we are
still devoted to them.’ He said, ‘Can they hear you
when ye call, or profit you, or harm ῥ᾽

They said, ‘No; but we found our fathers doing
thus.’ [75] He said, ‘Have ye considered what ye
have been serving, ye and your fathers before you ?
Verily, they are foes to me, save only the Lord of
the worlds, who created me and guides me, and who:

94 THE QuR’AN. XXVI, 79-111.

gives me food and drink. [80] And when I am sick
He heals me; He who will kill me, and then bring
me to life; and who I hope will forgive me my sins
on the day of judgment! Lord, grant me judgment,
and let me reach the righteous; and give me a
tongue of good report amongst posterity; [85] and
make me of the heirs of the paradise of pleasure;
and pardon my father, verily, he is of those who
err; and disgrace me not on the day when they are
raised up again; the day when wealth shall profit
not, nor sons, but only he who comes to God with
a sound heart. [90] And paradise shall be brought
near to the pious; and hell shall be brought forth to
those who go astray, and it shall be said to them,
“Where is what ye used to worship beside God ?
can they help you, or get help themselves?” And
they shall fall headlong into it, they and those who
have gone astray, [95] and the hosts of Iblts all
together !

‘They shall say, while they quarrel therein, “ By
God! we were surely in an obvious error, when we
made you equal to the Lord of the worlds! but it
was only sinners who led us astray. [100] But we
have no intercessors and no warm friend; but had
we a turn we would be of the believers.”’—Verily,
in that is a sign, but most of them will never be
believers; and, verily, thy Lord He is mighty and
merciful.

[105] The people of Noah said the apostles were
liars, when their brother Noah said to them, ‘ Will
ye not fear? verily, I ama faithful apostle to you;
then fear God and obey me. I do not ask you for.
it any hire; my hire is only with the Lord of the
worlds. [110] So fear God and obey me.’ They

ΧΧΥ͂Ι, 111-139. THE CHAPTER OF THE POETS. 95

said, ‘ Shall we believe i in thee, when the reprobates
follow thee?’ He said, ‘I did not know what they
were doing; their account is only with my Lord, if
ye but perceive. And I am not one to drive away
the believers, [115] I am only a plain warner.’

They said, ‘Verily, if thou desist not, O Noah!
thou shalt surely be of those who are stoned!’
Said he, ‘My Lord! verily, my people call me liar ;
open between me and between them an opening,
and save me and those of the believers who are
with me!’ ἢ

So we saved him and those with him in the laden
ark, [120] then we drowned the rest; verily, in
that is a sign, but most of them will never be
believers ; and, verily, thy Lord He is mighty and
merciful.

And ‘Ad called the apostles liars; when their
brother Hfd said to them, ‘Will ye not fear?
[125] Verily, I am to you a faithful apostle; then
fear God and obey me. I do not ask you for it
any hire; my hire is only with the Lord of the
worlds. Do ye build on every height a landmark
in sport, and take to works that haply ye may
be immortal ?

[130] ‘And when ye assault ye assault like tyrants;
but fear God and obey me; and fear Him who hath
given you an extent of cattle and sons, and gardens
and springs. [135] Verily, I fear for you the tor-
ment of a mighty day!’

. They said, ‘It is the same to us s if thou admonish
or art not of those who do admonish; this is nothing
but old folks’ fictions, for we shall not be tormented!’ .

And they called him liar! but we destroyed them.
Verily, in that is a sign, but most of them will never

96 THE QURAN. XXVI, 139-166.

be believers. [140] And, verily, thy Lord is mighty,
merciful.

Thamtd called the apostles liars; when their
brother ΖΑ] Ἢ said to them, ‘Do ye not fear ? verily,
I am to you a faithful apostle; so fear God and
obey me. [145] I do not ask you for it any hire;
my hire is only with the Lord of the worlds. Shall
ye be left here in safety with gardens and springs,
and corn-fields and palms, the spathes whereof are .
fine? and ye hew out of the mountains houses
skilfully. [150] But fear God and obey me; and
obey not the bidding of the extravagant, who do
evil in the earth and do not act aright!’

They said, ‘ Thou art only of the infatuated ; thou
art but mortal like ourselves; so bring us a sign, if
thou be of those who speak the truth!’

[155] He said, ‘This she-camel shall have her
drink and you your drink on a certain day; but
touch her not with evil, or there will seize you the
torment of a mighty day!’

But they hamstrung her, and on the morrow they
repented; and the torment seized them; verily, |
in that is a sign; but most of them will never be
believers: but verily, thy Lord He is mighty,
merciful.

[160] The people of Lot called the apostles liars ;
when their brother Lot said to them, ‘Do ye not
fear ? verily, I am to you a faithful apostle; then
fear God and obey me. I do not ask you for it any
hire; my hire is only with the Lord of the worlds.
[165] Do ye approach males of all the world ard
leave what God your Lord has created for you
of your wives? nay, but ye are people who trans-
gress!’

XXVI, 167-190. THE CHAPTER OF THE POETS. 97

They said, ‘Surely, if thou dost not desist, O
Lot! thou shalt be of those who are expelled!’

Said he, ‘ Verily, I am of those who hate your
deed; my Lord! save me and my people from
what they do.’

[170] And we saved him and his people all together,
except an old woman amongst those who lingered.
Then we destroyed the others ; and we rained down
upon them a rain; and evil was the rain of those
who were warned. Verily, in that is a sign; but
most of them will never be believers. [175] And,
verily, thy Lord He is mighty, merciful, compas-
sionate.

The fellows of the Grove? called the apostles liars;
Sho’haib said to them, ‘Will ye not fear? verily,
I am to you a faithful apostle, then fear God and
obey me. [180] I do not ask you for it any hire; my
hire is only with the Lord of the worlds. Give good
measure, and be not of those who diminish; and
weigh with a fair balance, and do not cheat men of
their goods ; and waste not the land, despoiling it ;
and fear Him who created you and the races of
yore!’ [185] Said they, ‘Thou art only of the
infatuated; and thou art only a mortal like our-
selves; and, verily, we think that thou art surely
of the liars; so make a portion of the heaven
to fall down upon us, if thou art of those who tell
the truth!’

Said he, ‘My Lord knows best what ye do!’ but
they called him liar, and the torment of the day of
the shadow seized them; for it was the torment
of a mighty day: [190] verily, in that is a sign; but

1 See Part I, p. 249, note 3.
[9] H

98 THE QURAN. XXVI, 190-216.

most of them will never be believers; but, verily,
thy Lord He is mighty, merciful !

And, verily, it! is a revelation from the Lord of
the worlds; the Faithful Spirit came down with it?
upon thy heart, that thou shouldst be of those who
warn ;—{195] in plain Arabic language, and, verily,
it is (foretold) in the scriptures of yore! Have they
not a sign, that the learned men of the children
of Israel recognise it?? Had we sent it down to
any barbarian, and he had read it to them, they
would not have believed therein. [200] Thus have
we made for it* a way into the hearts of the sinners;
they will not believe therein until they see the
grievous woe! and it shall come to them suddenly
while they do not perceive! They will say, ‘Shall
we be respited >—What! do they wish to hasten
on our torment ?’

[205] What thinkest thou? if we let them en-
joy themselves for years, and then there come to
them what they are threatened, that will not avail
them which they had to enjoy! But we do not
destroy any city without its having warners as a
reminder, for we are never unjust.

[210] The devils did not descend therewith ; it
is not fit work for them; nor are they able to do it.
Verily, they are deposed from listening®; call not
then with God upon other gods, or thou wilt be of
the tormented; but warn thy clansmen who are
near of kin. [215] And lower® thy wing to those
of the believers who follow thee; but if they rebel
against thee, say, ‘Verily, I am clear of what ye

1 The Qur’4n. 2 The angel Gabriel.

5 The Quran. * Infidelity.

5 See Part I, p. 50. . δ See Part IJ, p. 250, note 2.
P Ρ

XXVI, 216-XXVII, 4. THE CHAPTER OF THE ANT. 99

do, and rely thou upon the mighty, merciful One,
who sees thee when thou dost stand up, and thy
posturing amongst those who adore’. [220] Verily,
He both hears and knows!

Shall I inform you upon whom the devils descend ?
they descend upon every sinful liar, and impart what
they have heard?; but most of them are liars.

And the poets do those follow who go astray !
[225] Dost thou not see that they wander distraught
in every vale ? and that they say that which they do
not do? save those who believe, and do right, and
remember God much, and defend themselves after
they are wronged; but those who do wrong shall
know with what a turn they shall be turned 5,

Tue CHAPTER OF THE ANT,
(XXVIII. Mecca.)

In the name of the merciful and compassionate
God. ΄

T.S. Those are the signs of the Qur’4n and the
perspicuous Book; a guidance and glad tidings to
the believers, who are steadfast at prayer, and give
alms, and of the hereafter are sure; verily, those
who believe not in the hereafter we have made
seemly for them their works, and they shall wander

1 Or, it may be thy going to and fro amongst believers, as Mo-
hammed is reported to have done one night, to see what they were
about, and he found the whole settlement ‘buzzing like a hornet’s nest
with the sound of the recitation of the Qur’4n and of their prayers.’

3 That is, by listening at the door of heaven; see Part I, p. 50,
note 2.

5 That is, in what condition they shall be brought before God.

Η 2

100 THE QuR’AN. XXVII, 4-16.

blindly on! [5] These are they who shall have an
evil torment, and they in the hereafter shall be
those who most lose! Verily, thou dost meet with
this Qur’An from the wise, the knowing One!

When Moses said to his people, ‘Verily, I per-
ceive a fire, I will bring you therefrom news; or

I will bring you a burning brand; haply ye may be
' warmed.’ But when he came to it he was called to,
‘Blessed be He who is in the fire, and he who
is about it! and celebrated be the praises of God,
the Lord of the worlds! O Moses! verily, I am
God, the mighty, wise; [10] throw down thy staff!’
and when he saw it quivering, as though it were a
snake, he turned back fleeing, and did not return.
“Ὁ Moses! fear not; verily, as for me—apostles fear
not with me; save only those who have done wrong
and then substitute good for evil; for, verily, I am
forgiving, merciful! but put thy hand in thy bosom,
it shall come forth white without hurt ;—one of nine
signs to Pharaoh and his people; verily, they are a
people who act abominably.’

And when our signs came to them visibly, they
said, ‘ This is obvious sorcery!’ and they gainsaid
them—though their souls made sure of them—
unjustly, haughtily; but, behold what was the end
of the evildoers!

[15] And we gave David and Solomon knowledge ;
and they both said, ‘ Praise belongs to God, who
hath preferred us over many of His servants who
believe !’ °

And Solomon was David’s heir; and said, ‘O
ye folk! we have been taught the speech of birds,
and we have been given everything ; verily, this is
an obvious grace!’

ΧΧΥΙΪ, 17-28. THE CHAPTER OF THE ANT. ΙΟΙ

And assembled for Solomon were his hosts of the
ginns, and men, and birds, and they were marshalled ;
until they came upon the valley of the ants. Said
an ant, ‘O ye ants! go into your dwellings, that
_ Solomon and his hosts crush you not while they do
not perceive.’

And he smiled, laughing at her speech, and said,
“Ὁ Lord! excite me to be thankful for Thy favour,
wherewith Thou hast favoured me and my parents,
and to do righteousness which may please Thee ;
and make me enter into Thy mercy amongst Thy
righteous servants !’ ;

[20] And he reviewed the birds, and said, ‘How
is it I see not the hoopoe ? is he then amongst the
absent? I will surely torment him with a severe
torment ; or I will surely slaughter him; or he shall
bring me obvious authority.’

‘ And he tarried not long, and said, ‘I have com-
passed what ye compassed not; for I bring you
from Seb4! a sure information: verily, I found a
woman ruling over them, and she was given all
things, and she had a mighty throne; and I found
her and her people adoring the sun instead of God,
for Satan had made seemly to them their works,
and turned them from the path, so that they are not
guided. [25] Will they not adore God who brings
forth the secrets in the heavens, and knows what
they hide and what they manifest >—God, there is
no god but He, the Lord of the mighty throne!’

Said he, ‘We will see whether thou hast told
the truth, or whether thou art of those who lie.
Go with this my letter and throw it before them,

: The Sheba of the Bible, in the south of the Arabian peninsula,

102 THE QUR'AN. XXVII, 28-40.

then turn back away from them, and see what they
return.’

Said she, ‘O ye chiefs! verily, a noble letter has
been thrown before me. [30] It is from Solomon,
and, verily, it is, “In the name of the merciful and
compassionate God. Do not rise up against me,
but come to me resigned!”’ She said, ‘O ye chiefs!
pronounce sentence for me in my affair. I never
decide an affair until ye testify for me.’

They said, ‘We are endowed with strength, and
endowed with keen violence; but the bidding is
thine, see then what it is that thou wilt bid.’

She said, ‘Verily, kings when they enter a city
despoil it, and make the mighty ones of its people
the meanest; thus it is they do! [35] So, verily,
I am going to send to them a gift, and will wait to
see with what the messengers return.’

And when he came to Solomon, he said, ‘ Do ye
proffer me wealth, when what God has given me is
better than what He has given you? nay, ye in
your gifts rejoice! return to them, for we will surely
come to them with hosts which they cannot confront;
and we will surely drive them out therefrom mean
and made small!’

Said he, ‘O ye chiefs! which of you will bring me
her throne before they come to me resigned ?’

Said a demon of the ginns, ‘I will bring’ thee it
before thou canst rise up from thy place, for I
therein am strong and faithful.’

[40] He who had the knowledge of the Book!
said, ‘I will bring it to thee before thy glance can

1 The commentators are uncertain as to whether this was ’Azaf,
Solomon’s prime minister, or whether it was the prophet ‘//idsr,
or the angel Gabriel, or, indeed, Solomon himself.

XXVII, 40-48. THE CHAPTER OF THE ANT. 103

turn. And when he saw it settled down beside
him, he said, ‘This is of my Lord’s grace, that He
may try me whether I am grateful or ungrateful,
and he who is grateful is only grateful for his own
soul, and he who is ungrateful,—verily, my Lord
is rich and generous.’

Said he, ‘ Disguise for her her throne; let us see
whether she is guided, or whether she is of those
who are not guided.’ And when she came it was
said, ‘Was thy throne like this?’ She said, ‘It
might be it;’ and we were given knowledge before
her, but we were resigned 1.

But that which she served beside God turned
her away; verily, she was of the unbelieving people.
And it was said to her, ‘ Enter the court ;’ and when
she saw it, she reckoned it to be an abyss of water,
and she uncovered her legs. Said he, ‘ Verily, it is
a court paved with glass!’ [45] Said she, ‘My
Lord! verily, I have wronged myself, but I am
resigned with Solomon to God the Lord of the
worlds!’

And we sent unto Thamid their brother Za4li‘h,

‘Serve God;’ but behold, they were two parties
who contended !
_ Said he, ‘O my people! why do ye hasten on
evil acts before good deeds? why do ye not ask
forgiveness of God? haply ye may obtain mercy.’
They said, ‘We have taken an augury concerning
thee and those who are with thee.’ Said he, ‘ Your
augury is in God’s hands; nay, but ye are a people
who are tried!’

1 Commentators differ as to whether the last words are to be taken

as the conclusion of the Queen of Sheba’s speech, or as Solomon’s
comment upon it.

104 THE QUR'AN. XXVII, 49-61.

And there were in the city nine persons who
despoiled the land and did not right. [50] Said
they, ‘Swear to each other by God, we will surely
fall on him by night and on his people; then we
will surely say unto his next of kin, “We witnessed
not the destruction of his. people, and we do surely
tell the truth!”’ And they plotted a plot, and we
plotted a plot, but they did not perceive. Behold,
how was the end of their plot, that we destroyed
them and their people all together !

Thus are their houses overturned, for that they
were unjust; verily, in that is a sign to people who
do know!

But we saved those who believed and who did
fear.

[55] And Lot when he said to his people, ‘Do
ye approach an abominable sin while ye can see?
do ye indeed approach men lustfully rather than
‘ women? nay! ye are a people who are ignorant.’
But the answer of his people was only to say,
‘Drive out Lot’s family from your city! verily,
they are a folk who would keep pure,

But we saved him and his family except his
wife, her we destined to be of those who lingered ;
and we rained down upon them rain, and evil was
the rain of those who were warned.

[60] Say, ‘ Praise belongs to God; and peace be
upon His servants whom He has chosen! Is God
best, or what they associate with Him ?? He who
created the heavens and the earth; and sends down
upon'you from the heaven water; and we cause
to grow therewith gardens fraught with beauty;
ye could not cause the trees thereof to grow! Is
there a god with God? nay, but they are a people

XXVII, 61-75. THE CHAPTER OF THE ANT. 105

who make peers with Him! He who made the
earth, settled, and placed amongst it rivers; and
placed upon it firm mountains; and placed between
the two seas a barrier; is there a god with God?
nay, but most of them know not! He who answers
the distressed when he calls upon Him and removes
the evil; and makes you successors in the earth;
is there a god with God ? little is it that ye are
mindful. He who guides you in the darkness, of
the land and of the sea; and who sends winds as
glad tidings before His mercy; is there a god with
God? exalted be God above what they associate
with Him! [65] He who began the creation and
then will make it return again; and who provides
you from the heaven and the earth; is there a god
with God? so bring your proofs if ye do speak
the truth!

Say, ‘None in the heavens or the earth know the
unseen save only God; but they perceive not when
they shall be raised!’—nay, but their knowledge

attains to somewhat of the hereafter; nay, but they
_ are in doubt concerning it! nay, but they are blind!

And those who disbelieved said, ‘What! when
we have become dust and our fathers too, shall we
indeed be brought forth? [70] We were promised
this, we and our fathers before us, this is nothing
but old folks’ tales!’ '

Say, ‘Journey on through the land and see how
was the end of the sinners! and grieve not for
them, and be not straitened at what they plot.’

They say, ‘When shall this threat be if ye do
tell the truth?’ Say, ‘It may be that there is
pressing close behind you a part of what ye would
hasten on!’ [75] But, verily, thy Lord is full of

106 THE Qur’AN, XXVII, 75-89.

grace to men, but most of them will not be thankful ;
and, verily, thy Lord knows what their breasts
conceal and what they manifest; and there is no
secret thing in the heaven or the earth, save that it
is in the perspicuous Book !

Verily, this Qur’4n relates to the people of Israel
most of that whereon they do dispute; and, verily,
it is a guidance and a mercy to the believers.
[80] Verily, thy Lord decides between them by
His judgment, for He is mighty, knowing. Rely
thou then upon God, verily, thou art: standing on
obvious truth. Verily, thou canst not make the
dead to hear, and thou canst not make the deaf
to hear the call when they turn their backs on thee ;
nor art thou a guide to the blind, out of their error:
thou canst only make to hear such as believe in our
signs, and such as are resigned.

And when the sentence falls upon them we will
bring forth a beast out of the earth that shall speak
to them, (and say) that, ‘Men of our signs would
not be sure.’

[85] And the day when we will gather from every
nation a troop of those who said our signs were lies;
and they shall be marshalled; until they come, and
He will say, ‘Did ye say my signs were lies, when
ye had compassed no knowledge thereof ? or what
is it that ye were doing?’ and the sentence shall
fall upon them for that they did wrong, and they
shall not have speech.

Did they not see that we have made the night
for them to rest in, and the day to see by ? verily,
in that are signs to people who believe.

And the day when the trumpet shall be blown
and all who are in the heavens and the earth shall

XXVII,89-XXVIII,3. THE CHAPTER OF THE STORY. 107

be startled, save whom God pleases! and all shall
come abjectly to Him. [90] And thou shalt see
the mountains, which thou dost deem solid, pass
away like the passing of the clouds ;—the work of
God who orders all things; verily, He is well aware
of what ye do!

He who brings a good deed shall have better
than it; and from the alarm of that day they shall
be safe: but those who bring an evil deed shall
be thrown down upon their faces in the fire. Shall
ye be rewarded save for what ye have done ?

I am bidden to serve the Lord of this country
who has made it sacred, and whose are all things ;
and I am bidden to be of those who are resigned,
and to recite the Qur’4n; and he who is guided
he is only guided for himself; and he who errs,—
say, ‘I am only of those who warn!’

[95] And say, ‘Praise be to God, He will show
you His signs, and ye shall recognise them; for
thy Lord is not heedless of what ye do!’

Tue CHAPTER OF THE STORY.

(XXVIII. Mecca.)
In the name of the merciful and compassionate

God.

T. 5. M. Those are the signs of the perspicuous
_ Book; we recite to thee from the history of Moses
and Pharaoh in truth unto a people who believe.

Verily, Pharaoh was lofty in the land and made
the people thereof sects; one party of them he
weakened, slaughtering their sons and letting their
women live. Verily, he was of the despoilers.

τοϑ THE QUR'AN. XXVIII, 4-11.

And we wished to be gracious to those who were
weakened in the earth, and to make them models,
and to make them the heirs; [5] and to establish
for them in the earth; and to show Pharaoh and
Haman! and their hosts what they had to beware
of from them.

And we inspired the mother of Moses, ‘Suckle
him ; and when thou art afraid for him then throw
him into the river, and fear not and grieve not;
verily, we are going to restore him to thee, and to
make him of the apostles!’

And Pharaoh’s family picked him up that he
might be for them a foe and a grief; verily, Pharaoh
and Haman and their hosts were sinners.

_ And Pharaoh’s wife said, ‘He is a cheering of the
eye to me, and to thee. Kill him not; it may be
that he will profit us, or that we may take him for a
son;’ for they did not perceive.

And the heart of Moses’ mother was void on the
morrow”; she well-nigh disclosed him, had it not
been that we bound up her heart that she might be
of the believers.

[10] And she said to his sister, ‘Follow him up.’
And she looked after him from afar, and they did
not perceive. And we made unlawful for him the
wet-nurses*, And she said, ‘Shall I guide you to

1 Haman, according to the Qur’an, is made out to be the prime
minister of Pharaoh.

3 Either devoid of patience, according to some, or of anxiety,
according to others, or it may be to everything but the thought of
Moses.

5 That is, Moses was made to refuse the breast of the Egyptian
woman before his sister came to offer her services, and point out a
nurse who would rear him.

XXVIIL 11-19. THE CHAPTER OF THE STORY. 109

the people of a house who will take care of him
for you, and who will be sincere respecting him ?’

So we restored him to his mother that her eye
might be cheered, and that she might not grieve,
and that she might know that the promise of God is
true, though most of them know not.

And when he reached puberty, and was settled,
we gave him judgment and knowledge; for thus do
we reward those who do well. And he entered into
the city at the time the people thereof were heedless,
and he found therein two men fighting; the one
of his sect and the other of his foes. And he who
was of his sect asked his aid against him who was
of his foes; and Moses smote him with his fist and
finished him. Said he, ‘This is of the work of
Satan, verily, he is a misleading obvious foe.’

[15] Said he, ‘My Lord! verily, I have wronged
my soul, but forgive me. So He forgave him;
for He is forgiving and merciful.

Said he, ‘My Lord! for that Thou hast been
gracious to me, I will surely not back up the
sinners.’

And on the morrow he was afraid in the city,
expectant. And behold, he whom he had helped
the day before cried (again) to him for aid. Said
Moses to him, ‘ Verily, thou art obviously quarrel-
some. And when he wished to assault him who
was the enemy to them both, he said, ‘O Moses!
dost thou desire to kill me as thou didst kill a person
yesterday ? thou dost only desire to be a tyrant in
the earth; and thou dost not desire to be of those
who do right!’ And a man came from the remote
parts of the city running, said he, ‘O Moses! verily,
the chiefs are deliberating concerning thee to kill

110 THE QUR'AN. XXVIII, 19-28.

thee; go then forth; verily, ] am to you a sincere
adviser !’

[20] So he went forth therefrom, afraid and expect-
ant. Said he, ‘Lord, save me from the unjust people !’

And when he turned his face in the direction of
Midian, he said, ‘It may be that my Lord will guide
me to a level path!’ And when he went down to
the water of Midian he found thereat a nation of
people watering their flocks.

And he found beside them two women keeping
back their flocks. Said he, ‘What is your design ?’
They said, ‘We cannot water our flocks until the
herdsmen have finished; for our father is a very old
man.’ So he watered for them; then he turned
back towards the shade and said, ‘My Lord! verily,
I stand in need of what Thou sendest down to me
of good.’

[25] And one of the two came to him walking
modestly; said she, ‘Verily, my father calls thee,
to reward thee with hire for having watered our
flocks for us. And when he came to him and
related to him the’ story, said he, ‘Fear not, thou
art safe from the unjust people.’ Said one of them,
‘O my sire! hire him; verily, the best of those
whom thou canst hire is the strong and faithful.’

Said he, ‘Verily, I desire to marry thee to one
of these: daughters of mine, on condition that thou
dost serve me for hire eight years; and if thou
shalt fulfil ten it is of thyself; for I do not wish
to make it wretched for thee; thou wilt find me,
- if it please God, of the righteous!’

Said he, ‘That is between you and me; which-
ever of the two terms I fulfil, let there be no enmity
against me, for God over what we say keeps guard.’

XXVIII, 29-36. THE CHAPTER OF THE STORY. ΠῚ

And when Moses had fulfilled the appointed time,
and was journeying with his people, he perceived
from the side of the mountain a fire; said he to his
people, ‘Tarry ye here; verily, I have perceived
a fire, haply 1 may bring you good news therefrom,
or a brand of fire that haply ye may be warmed 1.’

[30] And when he came to it he was called to,
from:the right side of the wady, in the blessed
valley, out of the tree, ‘O Moses! verily, I am
God the Lord of the worlds; so throw down thy
rod;’ and when he saw it quivering as though it
were a snake, he turned away and fled and did not
return. ‘O Moses! approach and fear not, verily,
thou art amongst the safe. Thrust thy hand into
thy bosom, it shall come out white, without hurt;
and then fold again thy wing, that thou dost now
. Stretch out through dread; for those are two signs
from thy Lord to Pharaoh and his chiefs; verily,
they are a people who work abomination !’

Said he, ‘My Lord! verily, I hve killed a person
amongst them, and I fear that they will kill
me: and my brother Aaron, he is more eloquent
of tongue than I; send him then with me as a
support, to verify me; verily, I fear that they will
call me liar !’

[35] Said He, ‘We will strengthen thine arm
with thy brother; and we will make for you both
authority, and they shall not reach you in our signs ;
ye two and those who follow you shall gain the
upper hand.’ ,

And when Moses came to them with our mani-
fest signs, they said, ‘This is only sorcery devised ;

1 See Part II, p. 35, note 1.

112 THE QuR’AN. XXVIII, 36-46.

and we have not heard of this amongst our fathers
of yore.’

Moses said, ‘My Lord knows best who ‘comes
with guidance from Him, and whose shall be the
issue of the abode. Verily, the unjust shall not
prosper !’

And Pharaoh said, ‘ O ye chiefs! I do not know
any god for you except me; then set fire, O Haman!
to some clay and make for me a tower, haply I may
mount up to the God of Moses ; for, verily, I think
he is of those who lie!’

And he grew big with pride, he and his armies
in the land, without right; and they thought that
they to us should not return. [40] And we over-
took him and his army, and we flung them into the
sea; behold, then, how was the end of the unjust!

- But we made them models calling to the fire;
and on the resurrection day they shall not be
helped ; and we followed them up in this world with
a curse; and on®the resurrection day they shall
be abhorred!

And we gave Moses the Book, after that we had
destroyed the former generations, as an insight to
men and a guidance and a mercy; haply they may
be mindful !

Thou wast not upon the western side when we
decided for Moses, but afar off; nor wast thou of
the witnesses. [45] But we raised up (other) genera-
tions, and life was prolonged for them; and thou
wast not staying amidst the people of Midian, re-
citing to them our signs; but we were sending
our apostles.

Nor wast thou by the side of the mountain when
we called; but it is a mercy from thy Lord, that

XXVIII, 46-856. THE CHAPTER OF THE STORY. 113

thou mayest warn a people to whom no warner has
come before thee; haply they may be mindful! .
And lest there should befall them a mishap for
what their hands-have sent before, and they should
say, ‘Our Lord! why didst thou not send to us an
apostle ? for we would have followed thy signs and
been of the believers.’

And when the truth comes to them from us they
say, ‘We are given the like of what Moses was
given. Did they not disbelieve in what Moses
was given before ?—they say, ‘Two works of sor-
cery? back up each other;’ and they say, ‘Verily,
we do disbelieve in all.’

Say, ‘Bring, then, a book from God which shall
be a better guide than both, and I will follow it, if
ye do tell the truth!’

[50] And if they cannot answer thee, then know
that they follow their own lusts; and who is more
in error than he who follows his own lust without
guidance from God? verily, God guides not an
unjust people!

And we caused the word to reach them, haply
they may be mindful!

Those to whom we gave the Book before it,
they believe therein; and when it is recited to them
they say, ‘We believe in it as truth from our Lord;
verily, we were resigned before it came!’ These
shall be given their hire twice over, for that they
were patient, and repelled evil with good, and of
what we have bestowed upon them give alms.

[55] And when they hear vain talk, they turn
away from it and say, ‘We have our works, and ye

1 That is, the Pentateuch and Qur’an.,
[9] I

114 THE QUR'AN. XXVIII, 55-63.

have your works. Peace be upon you! we do not
seek the ignorant!’.

Verily, thou canst not guide whom thou dost like,
but God guides whom He pleases; for He knows
best who are to be guided.

And they say, ‘If we follow the guidance we shall
be snatched away from the land.’ Have we not
established for them a safe sanctuary, to which are
imported the fruits of everything as a provision
from us? but most of them do not know.

How many a city have we destroyed that exulted
in its means of subsistence? These are their dwel-
lings, never dwelt in after them, except a little; for
we were the heirs.

But thy Lord would never destroy cities until He
sent to the metropolis thereof an apostle, to recite
to them our signs; nor would we destroy cities
unless their people were unjust. [60] Whatever
thing ye may be given, it is a provision for this
world’s life and the adornment thereof; but what
is with God is better and more enduring; have ye
then no sense ?

Is He to whom we have promised a goodly
promise, which he shall meet with, like him to
whom we have given the enjoyment of the life of
this world, and who upon the resurrection day shall
be of the arraigned ?

And on the day when He will call them and will
say, ‘Where are those associates which ye did pre-
tend?’ And those against whom the sentence is
due shall say, ‘Our Lord! these are those whom we
have seduced; we seduced them as we were seduced
ourselves: but we clear ourselves to thee ;—they

did not worship "501

XXVIII, 64-75. THE CHAPTER OF THE STORY. 115

And it will be said, ‘Call upon your partners ;’
and they will call upon them, but they will not
answer them, and they shall see the torment ; would
that they had been guided.

[65] And the day when He shall call them and
shall say, ‘ What was it ye answered the apostles ?’
and the history shall be blindly confusing to them
on that day, and they shall not ask each other.

But, as for him who turns again and believes and
does right, it may be that he will be among the
‘prosperous. For thy Lord creates what He pleases
and chooses ; they have not the choice! Celebrated
be the praise of God! and exalted be He above
what they associate with Him!

Thy Lord knows what they conceal in their
breasts and what they manifest.

[70] He is God, there is no god but He; to Him
belongs praise, in the first and the last; and His is
the judgment ; and unto Him shall ye return!

Have ye considered, if God were to make for you
the night endless until the resurrection day, who is
the god, but God, to bring you light ? can ye not
then hear ?

Say, ‘Have ye considered, if God were to make
for you the day endless until the day of judgment,
who is the god, except God, to bring you the night
to rest therein ? can ye not then see?’ But of His
mercy He has made for you the night and the day,
that ye may rest therein, and crave of His grace,
haply ye may give thanks.

And the day when He shall call them and shall
say, ‘Where are my partners whom ye did pretend ?’
[75] And we will pluck from every nation a witness ;
and we will say, ‘Bring your proof and know that

12

116 THE QUR'AN. XXVIII, 75-82.

the truth is God's ;’ and that which they had devised
shall stray away from them.

Verily, Korah! was of the people of Moses, and
he was outrageous against them; and we gave him
treasuries of which the keys would bear down a band
of men endowed with strength. When his people
said to him, ‘ Exult not; verily, God loves not those
who exult! but crave, through what God has given
thee, the future abode; and forget not thy portion
in this world, and do good, as God has done good to
thee ; and seek not evil doing in the earth; verily,
God loves not the evildoers !’ .

Said he, ‘I have only been given it for knowledge
which I have!’ did he not know that God had
destroyed before him many generations of those
who were stronger than he, and had amassed more ?
But the sinners need not to be asked concerning
their crimes.

And he went out amongst the people in his orna-
ments; those who desired the life of this world said,
*O would that we had the like of what Korah has
been given! verily, he is endowed with mighty
fortune !’

[80] But those who had been given knowledge
said, ‘Woe to you! the reward of God is better for
him who believes and does right; but none shall
meet with it except the patient. And we clave the
earth with him and with his house; and he had no
troop to help him against God, nor was he of those
who were helped!’

And on the morrow those who had yearned for

1 In Arabic Q4rfin. The legend based upon Talmudic tradition

of Korah’s immense wealth appears to be also confused with that
of Croesus.

XXVIII, 82—XX1X,1. THE CHAPTER OF THE SPIDER. 117

his place the day before said, ‘Ah, ah! God extends
provision to whom He pleases of His servants, or
He doles it out; had not God been gracious to us,
the earth would have cleft open with us! Ah, ah!
the unbelievers shall not prosper !’

That is the future abode; we make it for those
who do not wish to be haughty in the earth, nor to
do evil, and the end is for the pious.

He who brings a good deed shall have better
than it; and he who brings an evil deed—those
who do evil deeds shall only be rewarded for that
which they have done. [85] Verily, He who hath
ordained the Qur’4n for thee will restore thee to thy
returning place. Say, ‘My Lord knows best who
brings guidance, and who is in obvious error; nor
couldst thou hope that the Book would be thrown
to thee, save as a mercy from thy Lord! be not
then a backer up of those who misbelieve ; and let
them not turn thee from the signs of God, after
they have been sent down to thee; but call unto
thy Lord and be not of the idolaters; and call not
with God upon any other god; there is no god
but He! everything is perishable, except His face ;
His is the judgment, and unto Him shall ye return!

Tue CHAPTER OF THE SPIDER.
(X XIX. Mecca.)

In the name of the merciful and compassionate
God.

A. L.M. Do men then reckon that they will be
left alone to say, ‘We believe, and not be tried?

118 THE QuR’AN. XXIX, 2-12.

we did try those who were before them, and God
will surely know those who are truthful, and He
will surely know the liars. Do those who do evil
reckon that they can outstrip us ? evil is it that they
judge.

He who hopes for the meeting of God,—verily,
God’s appointed time will come ; and He both hears
and knows! [5] And he who fights strenuously,
fights strenuously only for his own soul; verily,
God is independent of the worlds.

Those who believe and do right, we will surely
cover for them their offences; and we will surely
reward them with better than that which they have
done.

And we have enjoined on man kindness to his
parents; and if they strive with thee that thou
mayest join with me, what thou hast no knowledge
of, then obey them not; to me is your return, and 1
will inform you of that which ye have done.

But those who believe and do right, we will make
them enter amongst the righteous.

' And there are those among men who say, ‘We
believe in God!’ but when they are hurt in God’s
cause, they deem the trials of men like the torment
of God; but if help come from thy Lord they will
say, ‘Verily, we were with you!’ does not God
know best what is in the breasts of the worlds?
[10] God will surely know those who believe, and
will surely know the hypocrites.

And those who misbelieved said to those who
believed, ‘ Follow our path, we will bear your sins ;’
but they could not bear their sins at all; verily,
they are liars! But they shall surely bear their
own burdens, and burdens with their burdens; and

XXIX, 12-23. THE CHAPTER OF THE SPIDER. 119

they shall surely be asked upon the resurrection
day concerning what they did devise.

And we sent Noah to his people, and he dwelt
among them for a thousand years save fifty years ;
and the deluge overtook them while they were
unjust: but we saved him and the fellows of the
ark, and we made it a sign unto the worlds.

And Abraham when he said to his people, ‘ Serve
God and fear Him, that is better for you if ye did
but know. [15] Ye only serve beside God idols and
do create a lie; verily, those whom ye serve beside
God cannot control for themselves provision; then
crave provision with God, and serve Him, and give
thanks to Him; unto Him shall ye return! And
if ye say it is a lie, nations before you called (the
apostles) liars too; but an apostle has only his plain
message to preach !’

Have they not seen how God produces the crea-
tion, and then turns it back ? verily, that to God is
easy.

Say, ‘Journey ye on in the land, and behold how
the creation appeared; then God produces another
production: verily, God is mighty over all !’

[20] He torments whom He will, and has mercy
on whom He will; and unto Him shall ye be re-
turned.

Nor can ye make Him helpless in the earth,
nor in the heavens; nor have ye beside God a
patron or a helper.

And those who disbelieve in God’s signs and in
meeting with Him, these shall despair of my mercy;
and these, for them is grievous woe.

But the answer of his people was only to say,
‘Kill him or burn him!’ But God saved him from

120 THE QURAN. - XXIX, 23-33.

the fire ; verily, in that are signs unto a people who
believe. τ

He said, ‘ Verily, ye take beside God idols,
through mutual friendship in the life of this world ;
then on the day of judgment ye shall deny each .
other, and shall curse each other, and your resort
shall be the fire, and ye shall have none to help.’

[25] And Lot believed him. And (Abraham)
said, ‘Verily, I flee unto my Lord! Verily, He is
mighty, wise! and we granted him Isaac and Jacob ;
and we placed in his seed prophecy and the Book ;
and we gave him his hire in this world ; and, verily,
he in the next shall be among the righteous.’

And Lot when he said to his people, ‘ Verily, ye
approach an abomination which no one in all the
world ever anticipated you in! What! do ye ap-
proach men ? and stop folks on the highway ἢ and
approach in your assembly sin ?’ but the answer of
his people was only to say, ‘ Bring us God’s torment,
if thou art of those who speak the truth!’

Said he, ‘My Lord! help me against a people
who do evil!’

[30] And when our messengers came to Abraham
with the glad tidings, they said, ‘We are about to
destroy the people of this city. Verily, the people
thereof are wrong-doers.’

Said he, ‘Verily, in it is Lot ;’ they said, ‘We know
best who is therein; we shall of a surety save him
and his people, except his wife, who is of those who
linger. And when our messengers came to Lot,
he was vexed for them, and his arm was straitened
for them; and they said, ‘ Fear not, neither grieve ;
we are about to save thee and thy people, except
thy wife, who is of those who linger. Verily, we

XXIX, 33-42. THE CHAPTER OF THE SPIDER. 121

are about to send down upon the people of this
city a horror from heaven, for that they have
sinned ; and we have left therefrom a manifest sign
unto a people who have sense.’

[35] And unto Midian we sent their brother
Sho’haéib, and he said, ‘My people, serve God,
and hope for the last day; and waste not the land,
despoiling it.’

But they called him liar; and the convulsion
seized them, and on the morrow they lay in their
dwellings prone.

And ‘Ad and Thamdd—but it is plain to you
from their habitations; for Satan made seemly to
them their works, and turned them from the way,
sagacious though they were!

And Korah and Pharaoh and H&am&an—Moses
did come to them with manifest signs, but they
were too big with pride in the earth, εὐ
they could not outstrip us!

And each of them we seized in his sin; and of
them were some against whom we sent a sand-
storm; and of them were some whom the noise
seized; and of them were some with whom we
cleaved the earth open; and of them were some
we drowned: God would not have wronged them,
but it was themselves they wronged.

[40] The likeness of those who take, beside
God, patrons is as the likeness of a spider, that
takes to himself a house; and, verily, the weakest
of houses is a spider's house, if they did but
know !

Verily, God knows whatever thing they call upon
beside Him; for He is the mighty, wise.

These are parables which we have struck out

122 THE QUR'AN. XXIX, 42-82.

for men; but none will understand them, save
those who know.

God created the heavens and the earth in truth ;
verily, in this is a sign unto believers.

Recite what has beén revealed to thee of the
Book; and be steadfast in prayer; verily, prayer
forbids sin and wrong; and surely the mention
of God is greater; for God knows what ye do.
[45] And do not wrangle with the people of the
Book, except for what is better; save with those
who have been unjust amongst them and who say,
‘We believe in what is sent down to us, and what
has been sent down to you ; our God and your God
is one, and we are unto Him resigned.’

Thus did we send down to thee the Book; and
every one to whom we have given the Book believes
therein. But these will not believe therein; though
none gainsay our signs except the misbelievers.

Thou couldst not recite before this any book,
nor write it with thy right hand, for in that case
those who deem it vain would have doubted. Nay,
but it is evident signs in the breasts of those who
are endued with knowledge, and none but the unjust
would gainsay our signs!

They say, ‘ Unless there be sent.down upon him
signs from his Lord —;’ say, ‘Verily, signs are with
God, and, verily, I am an obvious warner !’

[50] Is it not enough for them that we have sent
down to thee the Book which thou dost recite to
them ? verily, in that is a mercy and a reminder to
a people who believe.

Say, ‘God is witness enough between me and you;
He knows what is in the heavens and what is in
the earth; and those who believe in falsehood and

XXIX, 52-63. THE CHAPTER OF THE SPIDER. 123

misbelieve in God, they shall be the losers.’ They
will wish thee to hasten on the torment; but were
it not for a stated and appointed time, the torment
would have come upon them suddenly, while yet
they did not perceive.

They will wish thee to hurry on the torment, but,
verily, hell encompasses the misbelievers !

[55] On the day when the torment shall cover
them from above them and from beneath their feet,
and He shall say, ‘Taste that which ye have done!’

O my servants who believe! verily, my land is
spacious enough’; me therefore do ye worship.

Every soul must taste of death, then unto us shall
ye return; and those who believe and act aright,
we will surely inform them of upper chambers in
Paradise, beneath which rivers flow; to dwell
therein for aye—pleasant is the hire of those who
work! those who are patient and rely upon their
Lord!

[60] How many a beast cannot carry its own
provision! God provides for it and for yous He
both hears and knows!

And if thou shouldst ask them, ‘Who created the
heavens and the earth, and subjected the sun and
the moon ?’ they will surely say, ‘God!’ how then
can they lie?

God extends provision to whomsoever He will
of His servants, or doles it out to him; verily, God
all things doth know.

And if thou shouldst ask them, ‘Who sends down
from the heavens water and quickens therewith the

1 Le. if you are pressed in Mecca, there are plenty of places
where you can take shelter, as Mohammed himself and a few of his
followers did at Medinah.

124 THE QUR'AN. XXIX, 63-XXX, 2.

earth in its death ?’ they will surely say, ‘God!’ say,
‘And praise be to God!’ nay, most of them have
no sense.

This life of the world is nothing but a sport and
a play; but, verily, the abode of the next world, that
is life,—if they did but know!

[65] And when they ride in the ship they call
upon God, making their religion seem sincere to
Him; but when He saves them to the shore, be-
hold, they associate others with Him; that they
may disbelieve in our signs; and that they may
have some enjoyment: but soon they shall know.

Have they not seen that we have made a safe -
sanctuary whilst people are being snatched away
around them ? is it then in falsehood that they Ὁ
will believe, and for the favours of God be un-
grateful ? :

But who is more unjust than he who devises
against God a lie, or calls the truth a lie when it
comes to him? Is there not in hell a resort for the
misbelievers ? but those who fight strenuously for us
we will surely guide them into our way, for, verily,
God is with those who do well.

Tue CHAPTER OF THE GREEKS}.
(XXX. Mecca.)

In the name of the merciful and compassionate
God.

The Greeks are overcome in the nighest parts
of the land; but after being overcome they shall

1 In Arabic Rim, by which is meant the Byzantine or eastern
Roman empire.

XXX, 2-9. THE CHAPTER OF THE GREEKS. 125

overcome! in a few years; to God belongs the
order before and after; and on that day the be-
lievers shall rejoice in the help of God ;—God
helps whom He will, and He is mighty, merciful.
[5]}-God’s promise !—God breaks not His promise,
but most men do not know!

They know the outside of this world’s life, but
of the hereafter they are heedless. Have they not
reflected in themselves, that God created not the
heavens and the earth, and what is between the two
except in truth, and for a stated and appointed time ?
but, verily, many men in the meeting of their Lord
do disbelieve.

Have they not journeyed on in the land and seen
how was the end of those before them who were
stronger than they, and who turned up the ground
and cultivated it more than they do cultivate it ?
and there came to them their apostles with manifest
signs ; for God would never wrong them: it was
themselves they wronged !

Then evil was the end of those who did evil, in

that they said the signs of God were lies and mocked
thereat.

1 About the beginning of the sixth year before the Higrah the
Persians conquered Syria, and made themselves masters also of
Palestine, and took Jerusalem. The Greeks were so distressed by
their defeat that there appeared little likelihood of their being able
to retrieve their fortune, and in the following year the Persians pro-
ceeded to lay siege to Constantinople itself. In the year 625 a.p.,
however, the fourth year before the Higrah, the Greeks gained a
signal victory over the Persians, and not only drove them out of the
borders of the Byzantine empire, but carried the war into Persian
territory, and despoiled the city of Medayen. It is the defeat which
is alluded to in this passage, and the subsequent victory that is
prophesied, the date of the chapter being ascribed to the period
when the Persians took Jerusalem.

126 THE QUR’AN. XXX, 10-21.

[to] God produces a creation, then He makes it
go back again, then unto Him shall ye return.

And on the day when the Hour shall rise, the
sinners shall be confused ; and they shall not have
amongst their partners intercessors; and their part-
ners shall they deny.

And on the day when the Hour shall rise, on that
day shall they be scattered apart; and as for those
who believe and do right, they in the garden shall
be joyful; [15] and as for those who misbelieved
and said our signs and the meeting of the hereafter
were lies, they shall be in the torment arraigned. -

Celebrated be the praises of God, when ye are in
the evening and when ye are in the morning! for
to Him belongs praise in the heavens and the earth!
and at the evening, and when ye are at noon.

He brings forth the living from the dead, and
brings forth the dead from the living; and He
quickens the earth after its death, and thus shall
ye too be brought forth.

And of His signs is this, that He hath created
you from dust; then, behold, ye are mortals who are
spread abroad.

[20] And of His signs is this, that He hath
created for you of yourselves wives with whom
ye may cohabit; He has made between you affec-
tion and pity. Verily, in that are signs unto a people
who reflect.

And of His signs is the creation of the heavens
and the earth, and the diversity of your tongues and
colours; verily, in that are signs unto the worlds?.

? Or, according to another reading, ‘unto those who know;;’ cf.
Part II, Ρ. 122, line 2.

XXX, 22-29. THE CHAPTER OF THE GREEKS, 127

And of His signs is your sleep by night and by
day; and your craving after His grace. Verily, in
that are signs unto a people who do hear.

And of His signs is this, that He shows you
lightning for fear and hope; and sends down from
the sky water, and quickens therewith the earth
after its death; verily, in that are signs unto a
people who have sense.

And of His signs is this, that the heavens and the
earth stand by His order; then when He calls you
from the earth, lo! ye shall come forth. [25] His
are those who are in the heavens and the earth, and
all to Him are devoted. And He it is who pro-
duces a creation and then makes it to go back
again; for it is very easy to Him; and His are
the loftiest similitudes in the heavens and the earth;
and He is the mighty, wise !

He has struck out for you a parable from your-
selves ; have ye of what your right hand possess
partners in what we have bestowed upon you, so
that ye share alike therein? do ye fear them as
ye fear each other ?—Thus do we detail the signs
unto a people who have sense 1.

Nay, when those who are unjust follow their
lusts without knowledge,—and who shall guide
him whom God has led astray? and they shall
have none to help.

Set thy face steadfast towards the religion as an

1 1,6. as they, the Meccans, do not consider their slaves their
-equals, still less does God hold the false gods they associate with
Him to be His equals, it being always remembered that these part-

existent, but as supernatural beings, to whom divinity }
wrongly ascribed. ;

128 THE QuR’AN. XXX, 29-39.

‘Hantf, according to the constitution whereon God
has constituted men; there is no altering the crea-
tion of God, that is the standard religion, though
most men do not know.

[30] Turn repentant towards Him; and fear
Him, and be steadfast in prayer; and be not of
the idolaters.

Of those who have divided their religion and be-
come sects, every party in what they have, rejoice.

And when distress touches men they call upon
their Lord, repentant towards Him; then when He
has made them taste mercy from Himself, behold!
a party of them associate others with their Lord,
that they may disbelieve in what we have brought
them ;—but enjoy yourselves ; for hereafter ye shall
know !

Or have we sent down to them authority which
speaks of what they do associate with Him ?

[35] And when we have made men taste of
mercy, they rejoice therein; and if there befall
them evil for what their hands have sent before,
behold! they are in despair.

Have they not seen that God extends provision
to whom He pleases, or doles it out? verily, in
that are signs unto a people who believe.

Then give to the kinsman his due, and to the
poor and to the wayfarer; that is better for those
who desire the face of God, and these it is who are
prosperous.

And what ye put out to usury that it may in-
crease with the wealth of men, it shall not increase
with God; but what ye put out in alms, desiring
the face of God—these it is who shall gain double.

It is God who created you and then provided for

»

XXX, 39-47. THE CHAPTER OF THE GREEKS, 129

you ; and then will make you die, and then will
quicken you again; is there any of your partners
who can do aught of that? Celebrated be His
praises, and exalted be He above what they asso-
ciate with Him!

[40] Trouble hath appeared in the land and the
sea, for what men’s hands have gained! to make
them taste a part of that which they have done,—
haply they may return!

Say, ‘Journey on in the land, and behold what
was the end of those before you,—most of them
were idolaters |!’

Set thy face steadfast to the standard religion,
before there come a day from God which there is
no averting ; on that day shall they pe parted into
two bands.

He who misbelieves, upon him is his misbelief;
but whoso does right, for themselves they are
spreading couches?:

That He may reward those who believe and
do right of His grace; verily, He loves not the
misbelievers !

[45] And of His signs is this, that He sends forth
the winds with glad tidings, to make you taste of
His mercy, and to make the ships go on at His
bidding, and that ye may crave of His grace, and
haply ye may give thanks.

We have sent before thee apostles unto their
people, and they came to them with manifest signs :
and we took vengeance upon those who sinned, but
due from us it was to help the believers.

. God it is who sends forth the winds to stir up

1 In Paradise.

[9] ᾿ K

130 THE QUR'AN. XXX, 47-87.

clouds ; then He spreads them forth over the sky
as he pleases ; and He breaks them up and ye see
the rain come forth from amongst them ; and when
He causes it to fall upon whom He pleases of His
servants, behold they hail it with joy, although
before it was sent down upon them they were
before then confused !

Look then to the vestiges of God’s mercy, how He
quickens the earth after its death ; verily, that is the
quickener of the dead, and He is mighty over all !

[50] But if we should send a wind and they should
see it yellow', they would after that become mis-
believers.

But, verily, thou canst not make the dead to hear,
nor canst thou make the deaf to hear the call, when
they turn their backs and flee; nor hast thou to
guide the blind out of their error; thou canst only
make those to hear who believe in our signs and
who are resigned.

God it is who created you of weakness, then
made for you after weakness strength ; then made
for you after strength, weakness and grey hairs:
He creates what He pleases, for He is the know-
ing, the powerful!

And on the day when the Hour shall rise, the
sinners shall swear [55] that they have not tarried
save an hour ; thus were they wont to lie!

But those who are given knowledge and faith will
say, ‘We have tarried according to the Book of
God, until the day of -resurrection;’ and thisfis the
day of resurrection, but ye—ye do not kn

And on that day their excuse shall profit not

1.1. 6. see the young corn parched.

XXX, 57-XXXI,s. THE CHAPTER OF LOQMAN. 131

those who did wrong; nor shall they be asked to
please God again.

We have struck out to men in this Qur’4n every
kind of parable ; but if thou shouldst bring them a
sign! then those who misbelieve will surely say,
‘Ye are but followers of vanity; thus does God
set a stamp upon the hearts of those who do not
know.’ ;

[60] Be thou patient then; verily, God’s promise
is true! and let them not flurry thee who are not
sure.

THE CHapTER OF LogmAn?.

(XXXI. Mecca.)

In the name of the merciful and compassionate
God.

A.L.M. These are the signs of the wise Book,
a guidance and a mercy to those who do well, who
are steadfast in prayer and give alms and who of
the hereafter are sure; these are in guidance from
their Lord, and these are the prosperous. ,

[5] And amongst men is one ὃ who buys sportive
legends, to lead astray from God’s path, without
knowledge, and to make a jest of it; these, for

1 Tie. a verse.

3 This sage is generally identified with the Aesop of the Greeks.
The legends current in the East concerning him accord exactly
with those of the Greek fabulist.

5 An Nadhr ibn al ‘Hareth had purchased in Persia some of the
old legends of Rustam and Isfendiar, which were afterwards em-
bodied in the Sh&h-némeh of Firdaust. These he read to the
Qur4is as being more wonderful than the Quran.

K2

1 32 ‘THE QuR’AN. XXXI, 5-14.

them is shameful woe! And when our signs are
recited to him, he turns his back, too big with pride,
as though he heard them not,—as if in his two ears’
were dulness. But give to him glad tidings of
grievous woe!

Verily, those who believe and do right, for them
are gardens of pleasure, to dwell therein for aye ;—
God’s promise in truth, and He is mighty, wise.

He created the heavens without pillars that ye
can see, and He threw upon the earth firm
mountains lest it should move with you; and He
dispersed thereon every sort of beast; and we send
down from the heavens water, and we caused to
grow therein of every noble kind.

[10] This is God’s creation; show me what others
beside Him have created ;—nay, the unjust are in
obvious error!

We did give unto Loqmdn wisdom, saying,
‘Thank God; for he who thanks God is only
thankful for his own soul ; and he who is ungrate-
ful—verily, God is independent, worthy of praise!’

And when Loqmén said to his son while ad-
monishing him, ‘O my boy! associate none with
God, for, verily, such association is a mighty
wrong.’ —

_For we have commended his parents to man;
his mother bore him with weakness upon weakness ;
and his weaning is in two years ;—‘ Be thankful to
me and to thy parents; for unto me shall your
journey be. But if they strive with thee that thou
shouldst associate with me that which thou hast
no knowledge of, then obey them not. But asso-
ciate with them in the world with kindness, and
follow the way of him.who turns repentant unto

ΧΧΧΙ, 14-2. THE CHAPTER ΟΕ LOQMAN. 123

me; then unto me is your return, and I will inform
you of that which ye have done !—

[15] ‘O my son! verily, if there were the weight
of a grain of mustard seed and it were (hidden) in
the rock, or in the heaven, or in the earth, God
would bring it (to light). Verily, God is subtle, well
aware ! ΝΣ

‘O my son! be steadfast in prayer, and bid what
is reasonable and forbid what is wrong; be patient
of what befalls thee, verily, that is one of the deter-
mined affairs.

‘And twist not thy cheek proudly, nor walk in
the land haughtily; verily, God loves not every
arrogant boaster : but be moderate in thy walk, and
lower thy voice; verily, the most ἐς οἵ
voices is the voice of asses!’

Have ye not seen that God has subjected to you
what is in the heavens and what is in the earth, and
has poured down upon you His favours, outwardly
and inwardly? but amongst men are those who
wrangle about God, without knowledge, and without
guidance, and without an illuminating book !

[20] And when it is said to them, ‘ Follow what
God has sent down;’ they say, ‘ Nay! we will follow
what we found our fathers agreed upon ;’—what!
though Satan calls them to the torment of the blaze?

But he who resigns his face unto God, and does
good, he has grasped the firm handle; unto God is
the issue of affairs. But he who misbelieves, let
not his misbelief grieve thee; to us is their return,
and we will inform them of what they do ;—for,
verily, God knows the nature of men’s breasts !

We will let them enjoy themselves a little ; then
we will force them to rigorous woe!

134 THE QuR’AN. XXXI, 24-32.

And if thou shouldst ask them who created the
heavens and the earth, they will surely say, ‘God.’
Say, ‘Praise be to God!’ but most of them do not
know.

[25] God's is what is in the heavens and what is
in the earth; verily, God, He is the independent,
worthy of praise.

And were the trees that are in the earth pens,
and the sea (ink) with seven more seas to swell its
tide, the words of God would not be spent ; verily,
God is mighty, wise!

Your creation and your rising again are but as
that of one soul ; verily, God both hears and sees !

Dost thou not see that God joins on the night
to the day, and joins on the day to the night, and
has subjected the sun and the moon,—each of them
runs on unto an appointed time ? and that God of
what ye do is well aware ?

That is because God, He is true, and because
what ye call on beside Him is falsehood, and be-
cause God, He is the high, the great!

[30] Dost thou not see that the ship rides on
in the sea by the favour of God, that He may show
you of His signs? verily, in that are signs to every
grateful person.

And when a wave like shadows covers them, they
call on God, being sincere in their religion; and
when He saves them to the shore, then amongst
them are some who halt between two opinions.
But none gainsays our signs save every perfidious
misbeliever.

O ye folk! fear your Lord and dread the day
when the father shall not atone for his son, nor shall
the child atone aught for its parent.

XXXI,33-XXXII,s. THE CHAPTER OF ADORATION. 135

Verily, the promise of God is true! Say, ‘Let not
the life of this world beguile you; and let not the -
beguiler beguile you concerning God.’

Verily, God, with Him is the knowledge of the
Hour; and He sends down the rain; and He
knows what is in the wombs; and no soul knows
what it is that it shall earn to-morrow ; and no soul
knows in what land it shall die; verily, God is know-
ing, well aware !

Tue CHAPTER OF ADORATION.
(XXXII. Mecca.)

In the name of the merciful and compassionate
God.

A.L.M. The revelation of the Book, there is
no doubt therein, from the Lord of the worlds.

Do they say, ‘ He has forged it ?’? Nay! it is the
truth from thy Lord, that thou mayest warn a
people, to whom no warner has come before thee,
haply they may be guided.

God it is who created the heavens and the earth
and what is between the two in six days; then He
made for the throne! ye have no patron beside
Him and no intercessor; are ye not then mindful ?

He governs the affair from the heaven unto the
earth; then shall it ascend to him in a day, the
measure of which is as a thousand years of what
ye number.

[5] That is He who knows the unseen and the
visible ; the mighty, the merciful, who has made the
best of the creation of everything, and produced the

136 THE Οὐκ ἌΝ. XXXII, 5-19.

creation of man from clay; then He made his stock
from an extract of despicable water; then He
fashioned him and breathed into him of his spirit,
and made for you hearing and eyesight and hearts ;—
little is it that ye give thanks!

And they say, ‘When we are lost in the earth,
shall we then become a new creation ?’ [10] Nay!
in the meeting of their Lord they disbelieve.

Say, ‘The angel of death shall take you away,
he who is given charge of you; then unto your Lord
shall ye be returned,’ ©

And couldst thou see when the sinners hang
down their heads before their Lord, ‘O Lord! we
have seen and we have heard; send us back then
and we will do right. Verily, we are sure!’

Had we pleased we would have given to every-
thing its guidance; but the sentence was due from
me ;—I will-surely fill hell with the ginns and with
men all together: ‘So taste ye, for that ye forgat
the meeting of this day of yours,—verily, we have
forgotten you! and taste ye the torment of eternity
for that which ye have done!’

[15] They only believe in our signs who when
they are reminded of them fall down adoring and
celebrate the praises of their Lord, and are not
too big with pride. As their sides forsake their
beds, they call upon their Lord with fear and hope;
and of what we have bestowed upon them do they
give alms. No soul knows what is reserved for
them of cheerfulness for eye, as a reward for that
which they have done! Is he who is a believer
like him who is a sinner? they shall not be held
equal. .

As for those who believe and do right, for them

XXXII, 19-26. THE CHAPTER OF ADORATION. 137

are the gardens of resort, an entertainment for that
which they have done!

[20] But as for those who commit abomination there
resort is the Fire. Every time that they desire to
go forth therefrom, we will send them back therein,
and it will be said to them, ‘ Taste ye the torment
of the fire which ye did call a lie!’ and we will
surely make them taste of the torment of the
nearer torment beside the greater torment !,—haply
they may yet return.

Who is more unjust than he who is reminded of the
signs of his Lord, and then turns away from them ?
Verily, we will take vengeance on the sinners!

And we did give Moses the Book; be not then
in doubt concerning the meeting with him?; and we
made it a guidance to the children of Israel.

And we made amongst them high priests who
guided by our bidding, since they were patient and
were sure of our signs.

[25] Verily, thy Lord, he shall decide between
them on the resurrection day concerning that
whereon they do dispute.

Is it not conspicuous to them how many genera-
tions we have destroyed before them? they walk

1 T.e. the torment of this world as well as that of the next.

2 This may refer to the alleged meeting of Mohammed and
Moses in heaven during the ‘night journey ;’ or it may be translated,
‘the reception of it, i.e. the Qur’4n, the expression in Chapter
XXVII, 6, being derived from the same root in Arabic, which
means ‘to meet.’ The native commentators are divided in opinion
as to these two interpretations. It is quite possible, however, that
it may mean, ‘be not in doubt as to a meeting with Him,’ and be
a mere reiteration of the sentiment so often expressed, that Mus-
lims are to be certain of a meeting with their Lord.

138 THE QUR'AN. XXXII, 26-XXXIII, 4.

over their dwellings! verily, in that are signs: do
they not then hear ?

Have they not seen that we drive the water to
the sterile land, and bring forth thereby corn from
which their cattle and themselves do eat ? do they
not then see?

And they say, ‘When shall this decision come if
ye do tell the truth ?’ Say, ‘On the day of the
decision their faith shall not profit those who mis-
believed, nor shall they be respited ;’ [30] turn then
from them and wait ; verily, they are waiting too!

Tue CHAPTER OF THE CONFEDERATES !,
(X XXIII. Medinah.)

In the name of the merciful and compassionate
God.

O thou prophet! fear God and obey not the
misbelievers and hypocrites; verily, God is ever
knowing, wise!

But follow what thou art inspired with from thy
Lord; verily, God of what you do is ever well aware.
And rely upon God, for God is guardian enough.

God has not made for any man two hearts in his
inside; nor has He made your wives,—whom you
back away from,—your real mothers?; nor has He

1 When this sGrah was written Medtnah was besieged by a con-
federation of the Jewish tribes with the Arabs of Mecca, Negd
and Tehamah, at the instigation of the Jewish tribe of Nadhir,
whom Mohammed had expelled from Mecca the year before.
The event took place in the fifth year of the Higrah.

* The Arabs were in the habit of divorcing their wives on
certain occasions with the words, ‘Thy back is to me as my

XXXIII, 4-9. THE CHAPTER OF THE CONFEDERATES. 139

made your adopted sons your real sons. That is
what ye speak with your mouths; but God speaks
the truth and He guides to the path!

[5] Call them by their fathers’ names; that is
more just in God’s sight; but if ye know not their
fathers, then they are your brothers in religion and
your clients. There is no crime against you for
what mistakes ye make therein; but what your
hearts do purposely—but God is ever forgiving and
merciful.

The prophet is nearer of kin to the believers than
themselves, and his wives are their mothers. And
blood relations are nearer in kin to each other by
the Book of God than the believers and those who
fled’; only your doing kindness to your kindred,
that is traced in the Book.

And when we took of the prophets their compact’,
from thee and from Noah, and Abraham, and Moses,
and Jesus the son of Mary, and took of them a rigid
compact, that He might ask the truth-tellers of their
truth. But He has prepared for those who mis-
believe a grievous woe.

O ye who believe! remember God’s favours to-
wards you when hosts came to you and we sent
against them a wind and hosts? that ye could not
see ;—and God knew what ye were doing.

mother’s back,’ after which they considered it as unnatural to ap-
proach them as though they were their real mothers. This practice
Mohammed here forbids. They used also to consider their
adopted children in the same light as real children of their body ;
in forbidding this practice also, Mohammed legalised his mar-
riage with Zainab, the divorced wife of his freedman Z4id, who
was also his adopted son.

1 The Muhagerin. 2 See Part I, p. 57, note 1.

5. Of angels.

140 THE QUR'AN. XXXII, 10-14.

[10] When they came upon you from above you
and from below! you, and when your eyesights were
distracted and your hearts came up into your throats,
and ye suspected God with certain suspicions.

There were the believers tried and were made to
quake with a severe quaking.

And when the hypocrites and those in whose
hearts was sickness said, ‘God and His Apostle
have only promised us deceitfully.’ And when a
party of them said, ‘O people of Yathreb’; there
is no place for you (here) ὃ, return then (to the city).’
And a part of them asked leave of the prophet (to
return), saying, ‘ Verily, our houses are defenceless ;’
but they were not defenceless, they only wished for
flight.

But had they been entered upon from its environs
and then been asked to show treason they would
have done so; but they would only have tarried
there a little while +.

1 On the approach of the confederate army, to the number of
12,000, Mohammed, by the advice of Selman the Persian, ordered
a deep trench to be dug round Medinah, and himself went out to
defend it with 3,000 men. The two forces remained for nearly a
month in their respective camps without coming to an actual con-
flict: until one night a piercing east wind blew so violently, and
made such disorder in the camp of the besiegers, that a panic
seized upon them, and they retired precipitately. Some of them had
been encamped on the heights to the east of the town, the others
in the lower part of the valley.

® The ancient name of the city; it was only called ’E] Medtnah,
‘the city,’ after it had become famous by giving shelter to Mo-
hammed.

5 In the trenches.

41. 6. if the confederates had effected an entry, these half-hearted
persons would have listened to their proposals, and have deserted
the prophet.

XXNXIII,15-23. THE CHAPTER OF THE CONFEDERATES. 41

[15] They had covenanted with God before, that
they would not turn their backs; and God’s cove-
nant shall be enquired of.

Say, ‘Flight shall avail you naught; if ye fly
from death or slaughter, even then ye shall be
granted enjoyment only for a little!’

Say, ‘Who is it that can save you from God, if
He wish you evil, or wish you mercy?’ but they
will not find beside God a patron or a helper.

Say, ‘God knows the hinderers amongst you, and
those who say to their brethren, “Come along unto
us,’ and show but little valour ;—covetous towards
you” When fear comes thou wilt see them looking
towards thee, their eyes rolling like one fainting with
death ; but when the fear has passed away they will
assail you with sharp tongues, covetous of the best?.
These have never believed, and God will make vain
their works, for that is easy with God.

[20] They reckoned that the confederates would
never go away; and if the confederates should come
they would fain be in the desert with the Arabs,
asking for news of you! and if they were amongst
you they would fight but little.

Ye had in the Apostle of God a good example
for him who hopes for God and the last day, and
who remembers God much.

And when the believers saw the confederates
they said, ‘This is what God and His Apostle
promised us; God and His Apostle are true!’ and
it only increased them in faith and resignation.

Amongst the believers are men who have been

1 J.e. chary of helping you, but greedy of the spoils.
2 J.e. the best share of the spoils.

142 THE QUR'AN. XXXIII, 23-29.

true to their covenant with God, and there are some
who have fulfilled their νον 1, and some who wait
and have not changed ? with fickleness.

That God might reward the truthful for their
truth, and punish the hypocrites if He please, or
turn again towards them ;—verily, God is forgiving,
merciful !

[25] And God drove back the misbelievers in
their rage; they gat no advantage ;—God was
enough for the believers in the fight, for God is
strong, mighty!

And He drove down those of the people of the
Book who had helped them ὃ from their fortresses ὁ
and hurled dread into their hearts; a part ye slew
and ye took captive a part: and He gave you their
land, and their dwellings, and their property for an
inheritance, and a land ye had not trodden, for God
is ever mighty over all.

O thou prophet! say to thy wives, ‘If ye be de-
sirous of the life of this world and its adornments,
come, I will give you them to enjoy and I will let
you range handsomely at large! But if ye be
desirous of God and His Apostle and of the abode
of the hereafter, verily, God has prepared for those
of you who do good a mighty hire 5!’

1.1. 6. their vow to fight till they obtained martyrdom.

? T.e, changed their mind.

5.1.6. who had helped the confederates.

4 The Quraissah Jews, whom Mohammed attacked after the
siege of Medinah had been raised, and punished for their treachery
in having joined the confederates although in league with him at
the time.

5 Mohammed being annoyed by the demands made by his wives
for costly dresses and the like, offered them the choice of divorce
or of being content with their usual mode of living. They chose
the latter.

XXXIII, 30-35. THE CHAPTER OF THE CONFEDERATES. 143

[30] O ye women of the prophet! whosoever of
you commits manifest fornication, doubled shall be
her torment twice ; and that is easy unto God!

But that one of you who is devoted to God and
His Apostle and does right we will give her her
hire twice over, and we have prepared for her a
noble provision.

O ye women of the prophet! ye are not like any
other women ; if ye fear God then be not too com-
plaisant in speech, or he in whose heart is sickness
will lust after you; but speak a reasonable speech.

And stay still in your houses and show not your-
selves with the ostentation of the ignorance of yore;
and be steadfast in prayer, and give alms, and obey
God and his Apostle;—God only wishes to take
~ away from you! the horror as people of His House
and to purify you thoroughly.

And remember what is recited in your houses of
the signs of God and of wisdom; verily, God is
subtle and aware!

[35] Verily, men resigned and women resigned 3,
and believing men and believing women, and devout
men and devout women, and truthful men and truth-
ful women, and patient men and patient women, and
humble men and humble women, and almsgiving
men and almsgiving women, and fasting men and
fasting women, and men who guard their private
parts and women who guard their private parts, and

1 Here the pronoun is changed from feminine to masculine, and
the passage is appealed to by the Shiahs as showing the intimate
relations that existed between Mohammed and ‘Alf, for they say
that by ‘his household’ are particularly meant Fa¢imah and ‘Ali.
Tn the next paragraph the feminine is again used.

2 T.e. Muslims; see Part I, p. 15, note 1.

144 THE QuR’AN, XXXII, 35-39.

men who remember God much, and women who
remember Him,—God has prepared for them for-
giveness and a mighty hire.

It is not for a believing man or for a believing
woman, when God and His Apostle have decided
an affair, to have the choice in that affair; and
whoso rebels against God and His Apostle has
erred with an obvious error.

And when thou didst say to him God had shown
favour to and thou hadst shown favour to, ‘Keep
thy wife to thyself and fear God;’ and thou didst
conceal in thy soul what God was about to display;
and didst fear men, though God is more deserving
that thou shouldst fear Him; and when ZAid had
fulfilled his desire of her! we did wed thee to her
that there should be no hindrance to the believers ἡ
in the matter of the wives of their adopted sons
when they have fulfilled their desire of them: and
so God’s bidding to be done*. .

There is no hindrance to the prophet about what
God has ordained for him ;—(such was) the course
of God with those who have passed away before,—
and God’s bidding is a decreed decree! Those who

11. 6, divorced her.

2 Zaid was Mohammed’s freedman and adopted son. Moham-
med had seen and admired Zaid’s wife Zainab, and her husband at
once Offered to divorce her: this Mohammed dissuaded him from
until the transaction was sanctioned by the verse. The relations of
the Arabs to their adopted children were, as has been remarked
before, p. 138, note 2, very strict; and Mohammed’s marriage with
Zainab occasioned much scandal among his contemporaries. This
passage and those at the commencement of the chapter abrogate
all these inconvenient restrictions. Zaid and Abu Laheb, Sfrah
CXI, are the only two persons of Mohammed's acquaintance who
are mentioned in the Qur'an by name.

.

XXXIII, 39-48. THE CHAPTER OF THE CONFEDERATES. 145

preach God’s messages and fear Him and fear not
any one except God,—but God is good enough at
reckoning up.

[40] Mohammed is not the father of any of your

men, but the Apostle of God, and the Seal of the
Prophets; for God all things doth know!

O ye who believe! remember God with frequent
remembrance, and celebrate His praises morning
and evening.

He it is who prays} for you and His angels too,
to bring you forth out of the darkness into the light,
for He is merciful to the believers.

Their salutation on the day they meet Him shall
be ‘ Peace!’ and He has prepared for them a noble
hire.

O thou prophet! verily, we have sent thee as a
witness and a herald of glad tidings and a warner,
[45] and to call (men) unto God by His permission,
and as an illuminating lamp.

Give glad tidings then to the believers, that for
them is great grace from God. And follow not the
unbelievers and the hypocrites; but let alone their ill-
treatment”, and rely upon God, for God is guardian
enough. |

O ye who believe! when ye wed believing women,
and then divorce them before ye have touche 1 them,

1 The same word is used as is rendered ‘pray’ in all the other
passages in the Qur'an, though the commentators interpret it here
as meaning ‘bless,’ So, too, in the formula which is always used
after Mohammed’s name, zalla ‘ll4hu ‘alaihi wa sallam, ‘may
God bless and preserve. him!’ is literally, ‘may God pray for him
and salute him |’

3. Either, ‘do not ill-treat them,’ or, ‘take no notice of their ill-
treating thee.’

[9] L

146 THE QURAN. XXXIII, 48-2.

ye have no term that ye need observe; so make
them some provision, and let them go-handsomely
at large.

O thou prophet! verily, we make lawful for thee
thy wives to whom thou hast given their hire, and
what thy right hand possesses? out of the booty
that God has granted thee, and the daughters of thy
paternal uncle and the daughters of thy paternal
aunts, and the daughters of thy maternal uncle and
the daughters of thy maternal aunts, provided they
have fled with thee, and any believing woman if she
give herself to the prophet, if the prophet desire to
marry her ;—a special privilege this for thee, above
the other believers.

[50] We knew what we ordained for them con-
cerning their wives and what their right hands
possess, that there should be no hindrance to
thee; and God is forgiving, merciful.

Put off* whomsoever thou wilt of them and take
to thyself whomsoever thou wilt, or whomsoever
thou cravest of those whom thou hast deposed‘, and
-it shall be no crime against thee. That is nigher to
cheering their eyes and that they should not grieve,
and should be satisfied with what thou dost bring
them all; but God knows best what is in their
hearts ; and God is knowing, clement.

It is not lawful to thee to take women after (this),
nor to change them for (other) wives, even though
their beauty please thee; except what thy right
hand possesses, for God is ever watchful over all.

1 Le. dowry. 2 Slave girls.
5.1. 68. from her turn of conjugal rights.
* Le. divorced.

XXXIII, 53-55. THE CHAPTER OF THE CONFEDERATES. 147

O ye who believe! do not enter the houses of the
prophet, unless leave be given you, for a meal,—not
watching till it is cooked! But when ye are invited,
then enter; and when ye have fed, disperse, not en-

‘gaging in familiar discourse. Verily, that would
annoy the prophet and he would be ashamed for
your sake’, but God is not ashamed of the truth 2.

And when ye ask them? for an article, ask them
from behind a curtain‘; that is purer for your hearts
and for theirs. It is not right for you to annoy the
prophet of God, nor to wed his wives after him
ever; verily, that is with God a serious thing.

If ye display a thing or conceal it, verily, God all
things doth know.

[55] There is no crime against them® (if they

1 He would be reluctantly obliged to ask you to leave.

8 The tent of an Arab chief is looked upon as a place of general
entertainment, and is always besieged by visitors. The advent of
a stranger, or indeed any occasion that demands the preparation of
food or any form of entertainment, is the signal for every adult
male of the encampment to sit round it, and wait for an invitation
to partake of the meal. This becomes a very serious tax upon the
sheikh, as the laws of Arab hospitality imperatively require every
person present to be invited to join in the repast. The translator
“has often witnessed scenes—especially among the Arabs of Edom
and Moab—which gave a very living significance to these words of
the Qur’4n. Mohammed’s exceptionally prominent position ex-
posed him in a peculiar manner to these irruptions of unbidden
guests. Another saying bearing upon the point is traditionally
ascribed to him, zur ghibban tazd4d ‘hubban, ‘visit seldom
and you will get more love.’

8. The prophet’s wives.

* The women to the present day always remain behind a curtain
which screens off their part of the tent from the rest, but freely con-
verse with their husband and his guests, and hand over the dishes
and any other articles that may be required by the company.

ὃ The prophet’s wives,

L2

148 THE QuR’AN, XXXII, g-63.

speak unveiled) to their fathers, or their sons, or
their brothers, or their brothers’ sons, or their sisters’
sons, or their women, or what their right hands
possess; but let them fear God,—verily, God is
witness over all.

Verily, God and His angels pray for the prophet.
O ye who believe! pray for him and salute him
with a salutation?!

Verily, those who annoy God and His Apostle,
God will curse them in this world and the next, and
prepare for them shameful woe!

And those who annoy the believers for what they
have not earned, such have to bear (the guilt of)
calumny and obvious sin.

O thou prophet ! tell thy wives and thy daughters,
and the women of the believers, to let down over
them their outer wrappers; that is nearer for them
to be known and that they should not be annoyed ;
but God is forgiving, merciful.

[60] Surely if the hypocrites and those in whose
hearts is a sickness and the insurrectionists in Me-
dinah do not desist, we will surely incite thee against
them. Then they shall not dwell near thee therein
save for a little while. Cursed wherever they are
found,—taken and slain with slaughter!

God’s course with those who have passed away
before: and thou shalt never find in God’s course
any alteration.

The folk will ask thee about the Hour; say,
‘The knowledge thereof is only with God, and what
is to make thee perceive that the Hour is haply
nigh ?’

1 See p. 145, note 1.

ΧΧΧΙΠΙ, 64-73. THE CHAPTER OF THE CONFEDERATES. 149

Verily, God has cursed the misbelievers and has
prepared for them a blaze!

[65] To dwell therein for ever and for aye; they
shall not find a patron or a helper! .

On the day when their faces shall writhe in the
fire they shall say, ‘O, would that we had obeyed
God and obeyed the Apostle!’

And they shall say, ‘Our Lord! verily, we obeyed
our chiefs and our great men and they led us astray
from the path! Our Lord! give them double tor-
ment and curse them with a great curse!’

O ye who believe! be not like those who annoyed
Moses; but God cleared him of what they said, and
he was regarded in the sight of God?.

[70] O ye who believe! fear God and speak a
straightforward speech. He will correct for you
your works, and pardon you your sins; for he who
obeys God and His Apostle has attained a mighty
happiness.

Verily, we offered the trust? to the heavens and
the earth and the mountains, but they refused to bear
it, and shrank from it; but man bore it: verily, he
is ever unjust and igriorant. That God may tor-
ment the hypocritical men and hypocritical women,
and the idolaters and idolatresses; and that God
may turn relenting towards the believing men and
believing women; verily, God is ever forgiving,
merciful.

1 The occasion of the revelation of this verse is said to have
been that Mohammed being accused of unfairly dividing certain
spoils, said, ‘God, have mercy on my brother Moses; he was
wronged more than this, and bore it patiently.’

3 That is, ‘the faith.’

150 THE QuR’AN. XXXIV, 1-7.

Tue CuaptTer OF SEBA?.
(XXXIV. Mecca.)

In the name of the merciful and compassionate
God.

Praise belongs to God, whose is whatsoever is in
the heavens and whatsoever is in the earth; His is
the praise in the next world, and He is the wise and
well aware!

He knows what goes into the earth, and what
comes forth therefrom, and what comes down from
the sky, and what ascends thereto; for He is the
merciful, forgiving.

Those who misbelieve say, ‘The Hour shall not
come to us;’ say, ‘Yea, by my Lord it shall surely
come to you! by Him who knows the unseen! nor
shall there escape from it the weight of an atom, in
the heavens or in the earth, or even less than that,
or greater, save in the perspicuous Book ;’ and that
He may reward those who believe and do right ;
these,—for them is forgiveness and a noble provision.

[5] But those who strive concerning our signs to
frustrate them ; these,—for them is the torment of a
grievous plague.

And those to whom knowledge has been given
see that what is sent down to thee from thy Lord is
the truth, and guides unto the way of the mighty,
the praiseworthy.

And those who misbelieve say, ‘Shall we guide

1 A city of Yemen was also called Marab; it was about three
days’ journey from Sané’h. The bursting of the dyke of Marab and
the destruction of the city by a flood are historical facts, and
happened in about the first or second century of our era.

XXXIV, 7-13. THE CHAPTER ΟΕ SEBA. _ 151

you to a man who will inform you that when ye are
torn all to pieces, then ye shall be a new creation ?
he has forged against God a lie, or there is a ginn
in him ;’—nay, those who believe not in the hereafter
are in the torment and in the remote error!

Have they not looked at what is before them and
what is behind them of the heaven and the earth ?
if we pleased we would cleave the earth open with
them, or we would make to fall upon them a portion
of the heaven; verily, in that is a sign to every
repentant servant.

[10] And we did give David grace from us, “Ὁ
ye mountains! echo (God's praises) with him, and
ye birds!’ and we softened for him iron: ‘Make
thou coats of mail and adapt the rings thereof, and
do right; verily, I at what ye do do look.’ And to
Solomon the wind; its morning journey was a
month, and its evening journey was a month;
and we made to flow for him a fountain of
molten brass; and of the ginns some to work be-
fore him by the permission of his Lord; and whoso
swerves amongst them from our bidding we will
give him to taste the torment and the blaze; and
they made for him what he pleased of chambers,
and images, and dishes like troughs, and firm pots;
—work, O ye family of David! thankfully; few is
it of my servants who are thankful.

And when we decreed for him death, naught
guided them to his death save a reptile of the earth
that ate his staff; and when he fell down it was
made manifest to the ginns that, had they but
known the unseen, they need not have tarried in
the shameful torment 1.

1 The Mohammedan legend is that Solomon had employed the

152 ‘THE QuR’AN. XXXIV, 14-19.

Seba had in their dwellings a sign; two gardens,
on the right hand and on the left, ‘Eat from the
provision of your Lord; and give thanks to Him! a
good country and a forgiving Lord!’ [15] but they
turned away, and we sent against them the flood
of the dyke; and we changed for them their two
gardens into two gardens that grew bitter fruit and
tamarisk, and some few lote trees?.

This did we reward them with, for that they mis-
believed; and do we so reward any but misbe-
lievers ?

And we made between them and the cities which
we had blessed.(other) cities which were evident ; and
we measured out the journey: ‘Journey ye thereto
nights and days in safety!’ And they said, ‘Our Lord!
make a greater distance between our journeys;’
and they wronged themselves, and we made them
legends ; and we tore them all to pieces; verily, in
that are signs to every patient, grateful person.
And. Iblis verified his suspicion concerning them,

ginns to construct the temple of Jerusalem for him, and perceiving
that he must die before it was completed, he prayed God to conceal
his death from them lest they should relinquish the work when no
longer compelled to keep to it by fear of his presence. This
prayer was heard, and Solomon, who died while resting on his
staff, remained in this position for a. year without his death being
suspected, until a worm having eaten away his staff it broke, and
the corpse fell to the ground, thus revealing the fact of his death.
The shameful torment which the ginns might have avoided is their
forced labour in: building: the temple.

1 The Rhamnus Nabeca of Forshal, the Rhamnus Nabeca
Spina Christi of Linnzus, its fruit, which is called Nebuk, is a
small round berry, in taste something like the jargonelle pear,
and is a great favourite with the Bedawin. It grows freely in the
Sinaitic peninsula.

XXXIV, 19-26. THE CHAPTER OF SEBA. 153

and they followed him, save a. party of the be-
lievers}.

[20] Yet had he no authority over them, save
that we might know who it was that believed in
the hereafter from him who amongst them was in
doubt; for thy Lord guards everything.

Say, ‘Call on those whom ye pretend beside God;’
they cannot control the weight of an atom. in the
heavens or in the earth; nor have they any partner-
ship in either; nor has He amongst them any sup-
porter; nor is intercession of any avail with Him,
except for him whom He permits; so that when
fright is removed from their hearts they say, ‘What
is it that your Lord says?’ they say, ‘The truth;
for He is the high, the great.’

Say, ‘Who provides from the heavens and the
earth?’ Say, ‘God.’ And, verily, we or ye are
surely in guidance or in an obvious error.

Say, ‘Ye shall not be asked about what we have
sent, nor shall we be asked about what ye do.

[25] ‘Our Lord shall assemble us together; then
He shall open between us in truth, for He is the
opener who knows,’

Say, ‘Show me those whom ye have added to
Him as partners; not so! nay, but He is God, the
mighty, the wise!’

1 A great trade used formerly to exist between Seba and Syria.
The Mohammedan commentators suppose that the cessation of
traffic, which naturally caused the gradual ruin of the intermediate
towns, and the subsequent destruction of Seba or M§reb itself by
the flood, was a punishment for the covetous wish of the people of
the city, that the distances which traders had to pass over were
longer, so that they themselves might earn more money by pro-
viding them with camels and escorts.

154 THE QuR’AN, XXXIV, 24-36.

We have only sent thee to men generally as a
herald of glad tidings and a warner; but most men
do not know.

And they say, ‘When shall this promise be, if ye
do speak the truth ?’ say, ‘For you is the appoint-
ment of a day of which ye shall not keep back an
hour, nor shall ye bring it on!’

[30] And those who misbelieve say, ‘We will
never believe in this Qur’4n or in what is before
it;’ but couldst thou see when the unjust are set
before their Lord, they shall rebut each other in
speech.

Those who were thought weak shall say to those
who were big with pride, ‘Had it not been for you
we should have been believers.’ Those who were
big with pride shall say to those who were thought
weak, ‘Was it we who turned you away from the
guidance after it came to you? nay, ye were sinners.’

And those who were thought weak shall say to
those who were big with pride, ‘ Nay, but it was the
plotting by night and day, when ye did bid us to
disbelieve in God, and to make peers for Him!’ and
they shall display repentance when they see the
torment; and we will put fetters on the necks of
those who misbelieved. Shall they be rewarded
except for that which they have done ?

We have not sent to any city a warner but the
opulent thereof said, ‘We, in what ye are sent with,
disbelieve.’

And they say, ‘We have more wealth and children,
and we shall not be tormented.’

[35] Say, ‘Verily, my Lord extends provision to
whom He pleases or doles it out, but most men do
not know; but neither your wealth nor your children

XXXIV, 36-44. THE CHAPTER OF SEBA. 155

is that which will bring you to a near approach to
us, save him who believes and does right; these, for
them is a double reward for what they have done,
and they in upper rooms! shall be secure.’

And those who strive concerning our signs to
frustrate them, these in the torment shall be ar-
raigned. Verily, my Lord extends provision to
whomsoever He will of His servants, or doles it
out to him. And what ye expend in alms at all, He
will repay it; for He is the best of providers.

And on the day He will gather them all together,
then He will say:to the angels, ‘Are these those
who used to worship you ?’

[40] They shall say, ‘Celebrated be thy praises!
thou art our patron instead of them. Nay, they
used to worship the ginns, most of them believe in
them?, But to-day they cannot control for each
other, either profit or harm;’ and we will say to
those who have done wrong, ‘ Taste ye the torment
of the fire wherein ye did disbelieve!’

And when our signs are recited to them they say,
‘This is only a man who wishes to turn you from
what your fathers served ;’ and they say, ‘ This is
only a lie forged,’ and those who misbelieve will
say of the truth when it comes to them, ‘It is only
obvious sorcery !’

But we have not brought them any book which
they may study, and we have not sent to them
before thee a warner.

Those before them said it was a lie, and these ὃ
have not reached a tithe of what we had given them.

1 In Paradise. ® See Part I, p. 127, note 2.
8 That is, the Meccans.

156 THE QurR’AN. XXXIV, 44-54.

And they said my apostles were liars, and how
great a change was then!

[45] Say, ‘I only admonish you of one thing, that
ye should stand up before God in twos or singly,
and then that ye reflect that there is no ginn in
your companion?, He is only a warner to you
before the keen torment.’

Say, ‘I do not ask you for it a hire; that is for
yourselves; my hire is only from God, and He is
witness over all.’

Say, ‘Verily, my Lord hurls forth the truth; and
He well knows the unseen.’

Say, ‘The truth has come, and falsehood shall
vanish and shall not come back.’

Say, ‘If I err I only err against myself; and if I
am guided it is all what my Lord inspires me;
verily, He is the hearing, the nigh!’

[50] And couldst thou see when they are scared,
and there shall be no escape, and they shall be taken
from a place that is nigh. And they say, ‘We
believe in it’ But how can they partake of it from
a distant place? They misbelieved before, and con-
jectured about the unseen from a distant place. And
there shall be a barrier between them and that .
which they lust after; as we did with their fellow
sectaries before; verily, they were in hesitating
doubt.

1 That he, Mohammed, is not possessed by a ginn.

XXXV, 1-9. THE CHAPTER OF THE ANGELS. 157

Tue CHAPTER OF THE ANGELS}.
(XXXV. Mecca.)

In the name of the merciful and compassionate
God.

Praise belongs to God, the originator of the
heavens and the earth; who makes the angels
His messengers, endued with wings in pairs, or
threes or fours; He adds to creation what He
pleases; verily, God is mighty over all!

What God opens to men of His mercy there is
none to withhold; and what He withholds, there is
none can send it forth after Him; for He is the
mighty, the wise.

O ye folk! remember the favours of God towards
you; is there a creator beside God, who provides
you from the heavens and from the earth? There
is no god but He; how then can ye lie?

And if they call thee liar, apostles were called
liars before thee, and unto God affairs return.

[5] O ye folk! verily, God’s promise is true; then
let not the life of this world beguile you, and let
not the beguiler beguile you concerning God.
Verily, the devil is to you a foe, so take him as
a foe; he only calls his crew to be the fellows of
the blaze.

Those who misbelieve, for them is keen torment.

But those who believe and do right, for them is
forgiveness and a great hire.

What! is he whose evil act is made seemly for
him, so that he looks upon it as good, — ?

1 Also called ‘of the Originator.’

158 THE Qur’AN, XXXV, 9-15.

Verily, God leads astray whom He pleases and
guides whom He pleases; let not thy soul then be
wasted in sighing for them; verily, God knows
what they do!

[10] It is God who sends the winds, and they
stir up a cloud, and we irrigate therewith a dead
country, and we quicken therewith the earth after
its death; so shall the resurrection be!

Whosoever desires honour—honour belongs
wholely to God; to Him good words ascend, and
a righteous deed He takes up; and those who plot
evil deeds, for them is keen torment, and their
plotting is in vain.

God created you from earth, then from a clot;
then He made you pairs; and no female bears or is
delivered, except by His knowledge; nor does he
who is aged reach old age, or is aught diminished
from his life, without it is in the Book; verily, that
is easy unto God.

The two seas are not equal: one is sweet and
fresh and pleasant to drink, and the other is salt
and pungent; but from each do ye eat fresh flesh,
and bring forth ornaments which ye wear; and thou
mayest see the ships cleave through it, that ye may
search after His grace, and haply ye may give
thanks.

He turns the night into day, and He turns the
day into night; and He subjects the sun and the
moon, each of them runs on to an appointed goal;
that is God, your Lord! His is the kingdom; but
those ye call on beside Him possess not a straw}.

[15] If you call upon them they cannot hear your

1 Literally, the husk of a date stone.

᾿ΧΧΧΝ, 15-25. THE CHAPTER OF THE ANGELS, 159

call, and if they hear they cannot answer you; and
on the resurrection day they will deny your asso-
ciating them with God; but none can inform thee
like the One who is aware.

O ye folk! ye are in need of God; but God, He
is independent, praiseworthy.

If He please He will take you off, and will bring
a fresh creation; for that is no hard matter unto
God.

And no burdened soul shall bear the burden of
another; and if a heavily laden one shall call for its
load (to be carried) it shall not be carried for it at
all, even though it be a kinsman !—thou canst only
warn those who fear their Lord in the unseen and
who are steadfast in prayer; and he who is pure is
only pure for himself ; and unto God the journey is.

[20] The blind is not equal with him who sees,
nor the darkness with the night, nor the shade with
the hot blast ; nor are the living equal with the dead ;
verily, God causes whom He pleases to hear, and
thou canst not make those who are in their graves
hear; του γί but a warner!

Verily, we have sent thee in truth a herald of
glad tidings and a warner; and there is no nation
but its warner has passed away with it.

And if they called thee liar, those before thee
called: their apostles liars too, who came to them
with manifest signs, and the Scriptures, and the
illuminating Book.

Then I seized those who misbelieved, and what a
change it was!

[25] Dost thou not see that God has sent down
from the heaven water, and has brought forth there-
with fruits varied in hue, and on the mountains

160 THE QUR’AN, XXXV, 25-33. |

dykes!, white and red, various in hue, and some
intensely black, and men and beasts and cattle,
various in hue? thus! none fear God but the wise
among His servants; but, verily, God is mighty,
forgiving.

Verily, those who recite the Book of God, and are
steadfast in prayer, and give alms of what we have
bestowed in secret and in public, hope for the mer-
chandise that shall not come to naught; that He
may pay them their hire, and give them increase of
His grace; verily, He is forgiving, grateful.

What we have inspired thee with of the Book is
true, verifying what was before it; verily, God of
His servants is well aware and sees.

Then we gave the Book for an inheritance to
those whom we chose of our servants, and of them
are some who wrong themselves, and of them are
some who take a middle course, and of them are
some who vie in good works by the permission of
their Lord; that is great grace.

[30] Gardens of Eden shall they enter, adorned
therein with bracelets of gold and pearls; and their
garments therein shall be silk; and they shall say,
‘Praise belongs to God, who has removed from us
our grief; verily, our Lord is forgiving, grateful!
who has made us alight in an enduring abode of His
grace, wherein no toil shall touch us, and there shall
touch us no fatigue.’

But those who misbelieve, for them is the fire of

1 The word is here used in its geological sense, and is applied to
the various coloured streaks which are so plainly to be seen in the
bare mountain sides of Arabia. The Arabs of the desert to this
day call them by the same name as is here used in the Qur'an,

- XXXV, 33-41. THE CHAPTER OF THE ANGELS. 161

hell; it shall not be decreed for them to die, nor
shall aught of the torment be lightened from them ;
thus do we reward every misbeliever; and they shall
shriek therein, ‘O our Lord! bring us forth, and we
will do right, not what we used to do!’—‘ Did we
not let you grow old enough for every one who
would be mindful to be mindful? and there came to
you a warner !—[35] So taste it, for the unjust shall
have none to help!’ verily, God knows the unseen
things of the heavens and of the earth; verily, He
knows the nature of men’s breasts, He it is who
made yeu vicegerents in the earth, and he who mis-
believes, his misbelief is against himself; but their
misbelief shall only increase the misbelievers in
hatred with their Lord; and their misbelief shall
only increase the misbelievers in loss.

Say, ‘Have ye considered your associates whom
ye call on beside God ?’ show me what they created
of the earth; have they a share in the heavens, or
have we given them a book that they rest on a
manifest sign? nay, the unjust promise each other
naught but guile.

Verily, God holds back the heavens and the earth
lest they should decline; and if they should decline
there is none to hold them back after Him; verily,
He is clement, forgiving.

[40] They swore by God with their most strenuous
oath, verily, if there come to them a warner they
would be more guided than any one of the nations ;
but when a warner comes to them, it only increases
them in aversion, and in being big with pride in the
earth, and in plotting evil; but the plotting of evil
only entangles those who practise it; can they then
expect aught but the course of those of yore? but

[9] M

162 THE QUR'AN. XXXV, 41-XXXVI, 9.

thou shalt not find any alteration in the course of
God; and they shall not find any change in the
course of God.

Have they not journeyed on in the land and seen
what was the end of those before them who were
stronger than they? but God, nothing can ever
make Him helpless in the heavens or in the earth;
verily, He is knowing, powerful.

Were God to catch men up for what they earn,
He would not leave upon the back of it! a beast;
but He respites them until an appointed time. [45]
When their appointed time comes, verily, God looks
upon His servants.

Tue CuapTer or Y.S.
(XXXVI. Mecca.)

In the name of the merciful and compassionate
God.

Y.S. By the wise Qur'an, verily, thou art of the
apostles upon a right way. The revelation of the
mighty, the merciful! [5] That thou mayest warn
a people whose fathers were not warned, and who
themselves are heedless.

Now is the sentence due against most of them,
for they will not believe. Verily, we will place upon
their necks fetters, and they shall reach up to their
chins, and they shall have their heads forced back ;
and we will place before them a barrier, and behind
them a barrier; and we will cover them and they
shall not see; and it is all the same to them if thou

1 The earth.

XXXVI, 9-21. THE CHAPTER OF Y. S. 163

dost warn them or dost warn them not, they will not
believe. [10] Thou canst only warn him who fol-
lows the reminder, and fears the Merciful in the
unseen ; but give him glad tidings of forgiveness and
a noble hire.

Verily, we quicken the dead, and write down what
they have done before, and what vestiges they leave
behind; and everything have we counted in a plain
model }, °

Strike out for them a parable: the fellows of the
city when there came to it the apostles; when we
sent those two and they called them both liars, and
we strengthened them with a third; and they said,
‘Verily, we are sent to you.’

They said, ‘Ye are only mortals like ourselves,
nor has the Merciful sent down aught; ye are
naught but liars.’

[15] They said, ‘Our Lord knows that we are
sent to you, and we have only our plain message to
preach.’

They said, ‘Verily, we have augured concerning
you, and if ye do not desist we will surely stone you,
and there shall touch you from us a grievous woe.’

Said they, ‘Your augury is with you; what! if
ye are reminded—? Nay, ye are an extravagant
people!’

And there came from the remote part of the city
a man hastening up. Said he, ‘O my people! fol-
” low the apostles; [20] follow those who do not ask
you a hire, and who are guided. What ails me that
I should not worship Him who originated me, and
unto whom I must return? Shall I take gods

1 The Umm al Kitab. See Part I, p. 2, note 2. ‘
M 2

164 THE QUR'AN. XXXVI, 21-36.

beside Him? If the Merciful One desires harm
for me, their intercession cannot avail me at all,
nor can they rescue me. Verily, I should then be
in obvious error; verily, I believe in your Lord,
then listen ye to me!’

[25] It was said, ‘Enter thou into Paradise!’
said he, ‘O, would that my people did but know!
for that my Lord has forgiven me, and has made
me of the honoured.’

And we did send down upon his people no hosts
from heaven, nor yet what we were wont to send
down; it was but a single noise, and lo! they were
extinct}.

Alas for the servants! there comes to them no
apostle but they mock at him!

[30] Have they not seen how many generations
we have destroyed before them? verily, they shall
not return to them; but all of them shall surely
altogether be arraigned.

And a sign for them is the dead earth which we
have quickened and brought forth therefrom seed,
and from it do they eat; and we made therein gar-
dens and palms and grapes, and we have caused
fountains to gush forth therein, [35] that they may
eat from the fruit thereof, and of what their hands
have made; will they not then give thanks?

Celebrated be the praises of Him who created

1 The legend is that Jesus sent two of His disciples to the city of
Antioch, none believing them but one ‘Habib en Nagg4r, that is,
‘‘Habib the carpenter,’ and all three were thrown into prison.
Simon Peter was subsequently sent to their rescue; a great many
were converted, and the rest were destroyed by a shout from the
angel Gabriel. The shrine of ‘Habib en Nagg4r at Antioch is still a
favourite place of pilgrimage for Mohammedans.

XXXVI, 36-5ο. THE CHAPTER OF Y. 5. 165

all kinds, of what the earth brings forth, and of
themselves, and what they know not of!

And a sign to them is the night, from which
we strip off the day, and lo! they are in the dark;
and the sun runs on to a place of rest for it!; that
is the ordinance of the mighty, the wise.

And the moon, we have ordered for it stations,
until it comes again to be like an old dry palm
branch.

[40] Neither is it proper for it to catch up the
moon, nor for the night to outstrip the day, but
each one floats on in its sky.

And a sign for them is that we bear their seed
in a laden ship’, and we have created for them the
like thereof whereon to ride; and if we please, we
drown them, and there is none for them to appeal
to; nor are they rescued, save by mercy from us,
as a provision for a season.

[45] And when it is said to them, ‘Fear what
is before you and what is behind you, haply ye may
obtain mercy®;’ and thou bringest them not any
one of the signs of their Lord, but they turn away
* therefrom ; and when it is said to them, ‘Expend in
alms of what God has bestowed upon you,’ those
who misbelieve say to those who believe, ‘Shall
we feed him whom, if God pleased, He would feed ?
ye are only in an obvious error.

They say, ‘When shall this promise come to
pass, if ye do tell the truth?’ They await but
a single noise, that shall seize them as they are
contending. [50] And they shall not be able to

1 There is a various reading here, ‘and has no place of rest,’
? Some take this to refer to Noah’s ark.
3. That is, the punishment of this world and the next,

166 THE QUR'AN. XXXVI, 50-68.

make a bequest; nor to their people shall they
return ; but the trumpet shall be blown, and, behold,
from their graves unto their Lord shall they slip
out! :

They shall say, ‘O, woe is us! who has raised
us up from our sleeping-place? this is what the
Merciful promised, and the apostles told the truth!’
It shall be but a single noise, and lo! they are
all arraigned before us.

And on that day no soul shall be wronged at
all, nor shall ye be rewarded for aught but that
which ye have done.

[55] Verily, the fellows of Paradise upon that day
shall be employed in enjoyment; they and their
wives, in shade upon thrones, reclining; therein
shall they have fruits, and they shall have what they
may call for. ‘Peace!’—a speech from the merciful
Lord!

‘Separate yourselves to-day, O ye sinners! [60]
Did I not covenant with you, O children of Adam!
that ye should not serve Satan ? verily, he is to you
an open foe; but serve ye me, this is the right way.
But he led astray a numerous race of you; what!
had ye then no sense? this is hell,-which ye were
threatened; broil therein to-day, for that ye mis-
believed !’

[65] On that day we will seal their mouths, and
their hands shall speak to us, and their feet shall
bear witness of what they earned. And if we
please we could put out their eyes, and they would
race along the road; and then how could they see?
And if we pleased we would transform them in their
places, and they should not be able to go on, nor
yet to return. And him to whom we grant old age,

XXXVI, 68-83. THE CHAPTER OF Y. 8. 167

we bow him down in his form; have they then no
sense ?

We have not taught him! poetry, nor was it pro-
per for him; it is but a reminder and a plain Qur’4n,
[70] to warn him who is living; but the sentence is
due against the misbelievers.

Have they not seen that we have created for
them of what our hands have made for them,
cattle, and they are owners thereof? and we have
tamed them for them, and of them are some to ride,
and of them are what they eat, and therein have
they advantages and beverages; will they not then
give thanks ?

But they take, beside God, gods that haply they
may be helped. [75] They cannot help them; yet
are they a host ready for them 2.

But let not their speech grieve thee: verily, we
know what they conceal and what they display.

Has not man seen that we have created him from
a clot? and lo! he is an open opponent; and he
strikes out for us a likeness; and forgets his crea-
tion; and says, ‘Who shall quicken bones when
they are rotten?’ Say, ‘He shall quicken them
who produced them at first; for every creation does
He know; [80] who has made for you fire out of
a green tree, and lo! ye kindle therewith.’

Is not He who created the heavens and the earth
able to create the like thereof? yea! He is the
knowing Creator; His bidding is only, when He
desires anything to say to it, ‘BE,’ and itis. Then
celebrated be the praises of Him in whose hands is

1 Mohammed.
2 Le. they are ready to defend their false gods.

168 THE QUR'AN. XXXVI, 83-XXXVII, 19.

the kingdom of everything! and unto Him shall ye
return.

Fue CHAPTER OF THE ‘ RANGED.’
(XXXVII. Mecca.)

In the name of the merciful and compassionate
God.

By the (angels) ranged in ranks, and the drivers
driving !, and the reciters of the reminder, ‘ Verily,
your God is one, [5] the Lord of the heavens and
the earth and what is between the two, and the
Lord of the sunrises.!’.

Verily, we have adorned the lower heaven with
the adornment of the stars, and to preserve it from
every rebellious devil, that they may. not listen to
the exalted chiefs; for they are hurled at from every
side?, driven off, and for them is lasting woe; [10]
save such as snatches off a word, and there follows
him a darting flame!

Ask them whether they are stronger by nature
or (the angels) whom we have created? We have
created them of sticky clay.

Nay, thou dost wonder and they jest! and when
they are reminded they will not remember; and
when they see a sign they make a jest thereof,
[15] and say, ‘This is naught but obvious sorcery.
What! when. we are dead, and have become earth
and bones, shall we then be raised? what! and
our fathers of yore ?’

Say, ‘ Yes, and ye shall shrink up, and it shall only

ἡ Driving the clouds or ‘scaring the devils.’
3 See Part I, p. 50, note 2. 5 The people of Mecca.

XXXVIIL, 19-46. THE CHAPTER OF THE RANGED. 169

be one scare, and, behold, they shall look on, [20] and
they shall say, ‘O, woe is us! this is the day of
judgment, this is the day of decision, which ye did
calla lie!’ Gather ye. together, ye who were unjust,
with their mates and what they used to serve beside
God, and guide them to the way of hell, and stop
them; verily, they shall be questioned. [25] ‘Why
do ye not help each other ?’ nay, on that day they
shall resign themselves, and some shall draw near
to others, to question each other, and they shall say,
‘Verily, ye came to us from the right?’ They shall
say, ‘Nay, ye were not believers, nor had we any
authority over you; nay, ye were an outrageous
people. [30] And the sentence of our Lord shall
be due for us; verily, we shall surely taste thereof ;
we did seduce you—verily, we were erring too!’
therefore, verily, on that day they shall share the tor-
ment: thus it is that we will do with the sinners.
Verily, when it is said to them, ‘There is no god
but God,’ they get too big with pride, and say, [35]
‘What! shall we leave our gods for an infatuated
poet?’ Nay, he came with the truth, and verified
the apostles ; verily, ye are going to taste of grievous
woe, nor shall ye be rewarded save for that which
ye have done!
Except God’s sincere servants,[40]these shall have
a stated provision of fruits, and they shall be honoured
in the gardens of pleasure, upon couches facing each
other; they shall be served all round with a cup
from a spring, [45] white and delicious to those who
drink, wherein is no insidious spirit, nor shall

170 THE QUR'AN. XXXVII, 46-72.

be drunk therewith; and with them damsels, re-
straining their looks, large eyed; as though they
were a sheltered egg ; and some shall come forward
to ask others; and a speaker amongst them shall
say, ‘Verily, I had a mate, [50] who used to say,
“Art thou verily of those who credit ? What! when
we are dead, and have become earth and bones,
shall we be surely judged?”’ He will say, ‘Are ye
looking down?’ and he shall look down and see him
in the midst of hell. He shall say,‘ By God, thou
didst nearly ruin me! [55] And had it not been for
the favour of my Lord, I should have been among
the arraigned. —‘ What! shall we not die save our
first death ? and shall we not be tormented ?—Verily,
this is mighty bliss! for the like of this then let the
-workers work.’

[60] Is that better as an entertainment, or the
tree of Ez Zaqqim?!? Verily, we have made it a
trial to the unjust, Verily, it is a tree that comes
forth from the bottom of hell; its spathe is as it were
the heads of devils; verily, they shall eat there-
from, and fill their bellies therefrom. [65] Then
shall they have upon it a mixture of boiling water ;
then, verily, their return shall be to hell.

Verily, they found their fathers erring, and they
hurried on in their tracks; but there had erred
before them most of those of yore, [70] and we had
sent warners amongst them. Behold, then, what was
the end of those who were warned, save God’s sin-
cere servants !

1 Ez Zaqqfm is a foreign tree with an exceedingly bitter fruit,
the name of which is here used for the infernal tree.

3 The unbelievers objected that the tree could not grow in hell,
where the very stones (see Part I, p. 4, note 1) were fuel for the fire.

XXXVII, 73-98. THE CHAPTER OF THE RANGED. 171

Noah did call upon us, and a gracious answer did
we give; and we saved him and his people from a
mighty trouble ; [75] and we made his seed to be the
survivors; and we left for him amongst posterity
‘peace upon Noah in the worlds; verily, thus do
we reward those who do well; verily, he was of
our believing servants.’ [80] Then we drowned
the others.

And, verily, of his sect was Abraham; when he
came to his Lord with a sound heart; when he
said to his father and his people, ‘What is it that
ye serve? with a lie do ye desire gods beside
God? [85] What then is your thought respecting
the Lord of the worlds ?’

And he looked a look at the stars and said,
‘Verily, I am sick!’ and they turned their backs
upon him fleeing’. And he went aside unto their
gods and said, ‘Will ye not eat? [90] What ails
you that ye will not speak?’ And he went aside
to them smiting with the right hand.

And they? rushed towards him. Said he, ‘Do
ye serve what ye hew out, when God has created
you, and what ye make?’

[95] Said they, ‘Build for him a pyre, and throw
him into the flaming hell!’ They desired to plot
against him, but we made them inferior. Said he,
‘Verily, I am going to my Lord, He will guide
me. My Lord! grant me (a son), one of the

1 Mohammedan commentators say that he pretended to a know-
ledge of astrology and made as though he saw a presage of coming
sickness for himself in the stars, whereupon the others fled for fear
of contagion, and Abraham took the opportunity of absenting him-
self from the festival which was being held in honour of the idols.

3 The people of the city.

172 THE QUR'AN, XXXVII, 98-122.

righteous ;’ and we gave him glad tidings of a
clement boy.

[100] And when he reached the age to work with
him, he said, ‘O my boy! verily, I have seen in
a dream that I should sacrifice thee!, look then
what thou seest right.’

Said he, ‘O my sire! do what thou art bidden;
thou wilt find me, if it please God, one of the
patient !’

And when they were resigned, and Abraham had
thrown him down upon his forehead, we called to
him, ‘O Abraham! [105] thou hast verified the
vision ; verily, thus do we reward those who do well.
This is surely an obvious trial. And we ransomed
him with a mighty victim; and we left for him
amongst posterity, ‘Peace upon Abraham ; [110] thus
do we reward those who do well; verily, he was of
our servants who believe!’ And we gave him glad
tidings of Isaac, a prophet among the righteous ; and
we blessed him and Isaac ;—of their seed is one
who does well, and one who obviously wrongs
himself.

And we were gracious unto Moses and Aaron.
[115] We saved them and their people from mighty
trouble, and we helped them and they had the upper
hand; and we gave them both the perspicuous
Book ; and we guided them to the right way; and we
left for them amongst posterity, [120] ‘ Peace upon
Moses and Aaron; verily, thus do we reward those
who do well; verily, they were both of our servants
who believe !’

1 The Mohammedan theory is that it was Ishmael and not
Isaac who was taken as a sacrifice,

XXXVII, 123-143. THE CHAPTER OF THE RANGED, 173

And verily Ely4s! was of the apostles; when he
said to his people, ‘Will ye not fear ? [125] do ye call
upon Baal and leave the best of Creators, God
your Lord and the Lord of your fathers of yore ?’

But they called him liar; verily, they shall surely
be arraigned, save God’s sincere servants. And we
left for him amongst posterity, [130] ‘Peace upon
Elydsin?; verily, thus do we reward those who do
well; verily, he was-of our servants who believe!’

And, verily, Lot was surely among the apostles ;
when we saved him and his people altogether, [135]
except an old woman amongst those who lingered ;
then we destroyed the others; verily, ye pass by
them in the morning and at night; have ye then no
sense ?

And, verily, Jonah was amongst the apostles;
[140] when he ran away? into the laden ship; and
he cast lots and was of those who lost; and a fish.
swallowed him, for he was to be blamed; and had
it not been that he was of those who celebrated

1 Supposed by the Mohammedans to be the same as Al ‘/id&r
and Idris.

3. This is probably another form of the word Ely4s, on the model
of many Hebrew words which have survived in the later Arabic
dialect. The Mohammedan commentators however conjecturally
interpret it in various ways, some consider it to be a plural form,
including Elias and his followers ; others divide the word and read
it Al-ya-sin, i.e. ‘the family of Ya-sin,’ namely, Elias and his father.
Others imagine it to mean Mohammed or the Qur'an. Most
probably however the final syllable -in was nothing more than a
prolonged utterance of the case-ending, here improperly used in
order to preserve the rhyme or final cadence of the verse. The
modern Bedawin frequently do the same, and I have heard them
singing a song commencing ‘ Zaidfin, Zaidfin, Zaid@n,’ when they
should say, Zaidu, ‘O Zaid!’ &c. Trans.

5 The word used in the text is always applied to runaway slaves.

174 THE QUR'AN. XXXVII, 143-170.

God’s praises he would surely have tarried in the
belly thereof to the day when men shall be raised.

[145] But we cast him on to the barren shore ;
and he was sick; and we made to grow over him
a gourd tree; and we sent him to a hundred
thousand or more, and they believed ; ane we gave
them enjoyment for a season.

Ask them}, ‘Has thy Lord daughters while they
have sons*? [᾿ 50] or have we created the angels
females while they were witnesses?’ is it not of
their lie that they say, ‘God has begotten ?’ verily,
they are liars.

Has he preferred daughters to sons? what ails
you ? how ye judge! [155] will ye not be mindful,
or have ye obvious authority? then bring your
Book if ye do speak the truth.

And they made him to be related to the ginns,
while the ginns know that they shall be arraigned ;
celebrated be God’s praises from what they attri-
bute !—[160] save God’s sincere servants.

‘Verily, ye and what ye worship shall not try
any one concerning him, save him who shall broil
in hell; there is none amongst us but has his
appointed place, and, [165] verily, we are ranged,
and, verily, we celebrate His praises δ,

And yet they say, ‘Had we a reminder from
those of yore we should surely have been of Ged’s
sincere servants.’

_ [170] But they misbelieved in it*; but soon shall
they know.

1 The Meccans.

2 See Part I, p. 256, note 2.

8 This speech is supposed to be the words of the angel Gabriel.
41,6. in the Quran.

XXXVII, 171-XXXVIII, 3. THE CHAPTER ΟΕ 5. 175

But our word has been passed to our servants
who were sent that they should be helped; that,
verily, our hosts should gain mastery for them. Ὁ

Then turn thou thy back upon them for a time,
[175] and look upon them, for soon they too shall
look.

Would they hasten on our torment ? but when it
descends in their court, ill will the morning be of
those who have been warned !

But turn thy back upon them for a time; and
look, for soon they too shall look.

[180] Celebrated be the praises of thy Lord, the
Lord of glory, above what they attribute! and
peace be upon the apostles and praise be to God,
the Lord of the worlds!

THe CHAPTER OF 9.1
(XXXVIII. Mecca.)

In the name of the merciful and compassionate
God.

S. By the Qur'4n with its reminder! nay, but those
who misbelieve are in pride, schism !

How many a generation have we destroyed be-
fore them, and they cried out, but it was no time
to escape !

And they wonder that a warner has come from
amongst themselves, and the misbelievers say, ‘This

1The Arabic commentators say of this title, ‘God only knows
what He means by it.’ All the explanations given of it are purely -
conjectural. See the Introduction for this and the other mysterious
letters used throughout the Qur’an.

176 THE QuR’AN. XXXVIII, 3-16.

is a magician, a liar!’ What! does he make the gods
to be one God ? verily, this is a wondrous thing.

[5] And the chiefs of them went away: ‘Go on
and persevere in your gods; this:is a thing designed ;
we never heard this in any other sect; this is no-
thing but a fiction! Has a reminder come down
‘upon him from amongst us?’ nay, they are in doubt
concerning my reminder; nay, they have not yet
tasted of my torment!

Have they the treasures of the mercy of thy
mighty Lord, the giver ? or have they the kingdom
of the heavens and of the earth, and what is be-
tween the two ?—then let them climb up the ropes
thereof.

[to] Any host whatever of the confederates shall
there be routed.

Before them did Noah’s people, and ‘Ad, and
Pharaoh of the stakes? call the apostles liars; and
Thamtd and the people of Lot, and the fellows of
the Grove, they were the confederates too.

They all did naught but call the apostles liars,
and just was the punishment! Do these? await
aught else but one noise for which there shall be
no pause ?

[15] But they say, ‘O our Lord, hasten for us our
share before the day of reckoning !’

Be patient of what they say, and remember our
servant David endowed with might; verily, he

Some say this refers to the punishment which Pharaoh used to
inflict upon those who had offended him, whom he used to tie to
four stakes and then torture. Others take the expression to refer.
to the stability of Pharaoh’s kingdom. The word in the original
is applied to the pegs with which Arabs fasten their tents.

3 The Meccans,

XXXVIII, 16-26. THE CHAPTER OF 5. 177

turned frequently to us. Verily, we subjected the
mountains to celebrate with him our praises at the
evening and the dawn; and the birds too gathered
together, each one would oft return to him; and we
strengthened his kingdom, and we gave him wisdom
and decisive address.

[20] Has there come to thee the story of the
antagonists when they scaled the chamber wall ?
when they entered in unto David, and he was
startled at them, they said, ‘Fear not, we are two
antagonists; one of us has injured the other ; judge
then between us with the truth and be not partial,
but guide us to a level way. Verily, this is my
brother: he had ninety-nine ewes and I had one
ewe; and he said, “Give her over to my charge;”
and he overcame me in the discourse.’ Said he,
‘ He wronged thee in asking for thy ewe in addition
to his own ewes. Verily, many associates do injure
one another, except those who believe and do what
is right, and very few are they!’

And he thought that we were trying him; and he
asked pardon of his Lord and fell down bowing, and
did turn; and we pardoned him; for, verily, he has
a near approach to us and an excellent resort.

[25] O David! verily, we have made thee a vice-
gerent, judge then between men with truth and
follow not ‘lust, for it will lead thee astray from the
path of God. Verily, those who go astray from the
path of God, for them is keen torment, for that they
did forget the day of reckoning !

And we have not created the heavens and the
earth, and what is between the two, in vain. That
is what those who misbelieved did think, but woe
from the fire to those who misbelieve!

[9] Ν

178 THE QuR’AN. XXXVIII, 27-34.

Shall we make those who believe and do right
like those who do evil in the earth? or shall we
make the pious like the sinners ?

A blessed Book which we have sent down to
thee that they may consider its verses, and that
those endowed with minds may be mindful.

And we gave to David, Solomon, an excellent ser-
vant; verily, he turned frequently to us. [30] When
there were set before him in the evening the steeds
that paw the ground}, and he said, ‘Verily, I have
loved the love of good things better than the re-
membrance of my Lord, until (the sun) was hidden
behind the veil; bring them back to me;’ and he
began to sever their legs and necks.

And we did try Solomon, and we threw upon his
throne a form; then he turned repentant®. Said he,

1 The word in Arabic signifies a horse that stands on three legs
and just touches the ground with the fore part of the hoof of the
fourth. The story is that Solomon was so lost in the contempla-
tion of his horses one day that he forgot the time of evening prayer,
and was so smitten with remorse on discovering his negligence that
he sacrificed them all except a hundred of the best. God however
recompensed him by giving him dominion over the winds instead.

3 The Mohammedan legend, borrowed from the Talmud, is that
having conquered the king of Sidon and brought away his daughter
Gerddeh, he made her his favourite. She however so incessantly
mourned her father that Solomon commanded the devils to make
an image of him to console her, and to this she and her maids
used to pay divine honours. To punish him for encouraging this
idolatry, a devil named Sakhar one day obtained possession of his
ring, which he used to entrust to a concubine named Aminah when
he went out for any necessary purpose. As the whole secret of his
power lay in this ring, which was engraved with the Holy Name, the
devil was able to personate Solomon, who, being changed in form,
was not recognised by his subjects, and wandered about for the
space of forty days, the time during which the image had been
worshipped in his house. After this Sakhar flew,away and threw

XXXVIII, 34-.5. THE CHAPTER OF 5. 179

‘My Lord, pardon me and grant me a kingdom that
is not seemly for any one after me; verily, thou art
He who grants!’

[35] And we subjected to him the wind to run on
at his bidding gently wherever he directed it; and
the devils—every builder and diver, and others
bound in fetters—‘ this is our gift, so be thou lavish
or withhold without account!’

And, verily, he had with us a near approach, and
a good resort.

[40] And remember our servant Job when he called
upon his Lord that ‘the devil has touched me with
toil and torment!’

‘Stamp with thy foot, this is a cool washing-place
and a drink.’ And we granted him his family, and
the like of them with them, as a mercy from us
and a reminder to those endowed with minds,—‘ and
take in thy hand a bundle, and strike therewith, and
break not thy oath!’ Verily, we found him patient}, an
excellent servant; verily, he turned frequently to us.

[45] And remember our servants Abraham and

the signet into the sea, where it was swallowed by a fish, which
was afterwards caught and brought to Solomon, who by this means
recovered his kingdom and power.

1 The Mohammedan legend is that when Job was undergoing
his trials, the devil appeared to his wife and promised, if she would
worship him, to restore their former prosperity; this she asked her
husband to allow her to do. Job was so enraged at her conduct that
he swore if he recovered to give her a hundred stripes. When Job
had uttered the prayer recorded on page 52, line 19, Gabriel ap-
peared and bade him in the words of the text to strike the ground
with his feet. A fountain at once gushed forth, in which he washed
and was healed, his wife also becoming young and beautiful again.
In order not to break his oath he was commanded to strike her
with a bundle of palm leaves, giving her a hundred painless blows
at once.

N2

180 THE QUR'AN. XXXVIII, 45-65.

Isaac and Jacob, endowed with might and sight;
verily, we made them sincere by a sincere quality
—the remembrance of the abode; and, verily, they
were with us of the elect, the best.

And remember Ishmael and Elisha and Duuv-l-
kifl, for each was of the righteous'. This is a re-
minder ! verily, for the pious is there an excellent
resort,—_{50] gardens of Eden with the doors open
to them ;—reclining therein; calling therein for much
fruit and drink; and beside them maids of modest
glance, of their own age,—‘ This is what ye were pro-
mised for the day of reckoning !’—‘ This is surely our
provision, it is never spent!’

[55] This !~—and, verily, for the rebellious is there
an evil resort,—hell ; they shall broil therein, and an
ill couch shall it be! This,—so let them taste it!
—hot water, and pus, and other kinds of the same
sort! ‘This is an army plunged in with you! there
is no welcome for them! verily, they are going to
broil in the fire!’

[60] They shall say, ‘Nay, for you too is there
no welcome! it was ye who prepared it beforehand
for us, and an ill resting-place it is!’

They shall say, ‘Our Lord! whoso prepared this
beforehand for us, give him double torment in the
fire!’ And they shall say, ‘What ails us that we
do not see men whom we used to think amongst
the wicked? whom we used to take for mockery?
have our eyes escaped them ?’

Verily, that is the truth; the contention of the
people of the fire.

[65] Say, ‘I am only a warner; and there is no

1 See page 53.

XXXVIIL 65-87. THE CHAPTER OF 8. 181

god but God, the one, the victorious, the Lord of
the heavens and the earth, and what is between the
two, the mighty, the forgiving!’

Say, ‘It is a grand story, and yet ye turn from
it!’ I had no knowledge of the exalted chiefs when
they contended.

[70] I am only inspired that I am a plain warner.
When thy Lord said to the angels, ‘Verily, I am
about to create a mortal out of clay; and when I
have fashioned him, and breathed into him of my
spirit, then fall ye down before him adoring.’ And
the angels adored all of them, save Iblis, who was
too big with pride, and was of the misbelievers.

[75] Said He, ‘O Iblis! what prevents thee from
adoring what I have created with my two hands? art
thou too big with pride? or art thou amongst the
exalted ?’? Said he, ‘I am better than he, Thou
hast created me from fire, and him Thou hast
created from clay.’ Said He, ‘Then go forth there-
from, for, verily, thou art pelted, and, verily, upon
thee is my curse unto the day of judgment.’

[80] Said he,‘ My Lord! then respite me until the
day when they are raised.’ Said He, ‘Then thou
art amongst the respited until the day of the stated
time.’ Said he, ‘Then, by Thy might! I will surely
seduce them all together, except Thy servants
amongst them who are sincere!’. [85] Said He, ‘It
is the truth, and the truth I speak; I will surely
fill hell with thee and with those who follow thee
amongst them all together.’

Say, ‘1 do not ask thee for it any hire, nor am
I of those who take too much upon myself. It is but
a reminder to the servants, and ye shall surely know
its story after a time.’

182 THE QUR’AN. XXXIX, 1-8.

Tue CHAPTER OF THE FROOPS.
(XXXIX. Mecca.)

In the name of the merciful and compassionate
God.

The sending down of the Book from God, the
mighty, the wise.

Verily, we have sent down to thee the Book in
truth, then serve God, being sincere in religion unto
Him. Aye! God’s is the sincere religion: and those
who take beside Him patrons ‘We do not serve
them save that they may bring us near to God
Verily, God will judge between them concerning
that whereon they do dispute.

[5] Verily, God guides not him who is a mis-
believing liar.

Had God wished to take to Himself a child,
He would have chosen what He pleased from
what He creates;—celebrated be His praises!
He is God, the one, the victorious. He created
the heavens and the earth in truth! It is
He who clothes the day with night; and clothes
the night with day; and subjects the sun and the
moon, each one runs on to an appointed time; aye!
He is the mighty, the forgiving! He created you
from one soul ; then He made from it its mate; and
He sent down upon you of the cattle four pairs?!
He creates you in the bellies of your mothers,—
creation after creation, in three darknesses*, That
is God for you! His is the kingdom, there is no
god but He; how then can ye be turned away ?

1 Camel, oxen, sheep, and goats.
53.1.6. the belly, the womb, and the placenta.

XXXIX, 9-17. THE CHAPTER OF THE TROOPS, 183

If ye be thankless, yet is God independent of you.
He is not pleased with ingratitude in His servants ;
but if ye give thanks, He is pleased with that in you.
But no burdened soul shall bear the burden of an-
other; then unto your Lord is your return, and He’
will inform you of that which ye have done. [ro]
Verily, He knows the natures of men’s breasts!

And when distress touches a man he calls his
Lord, turning repentant to Him; then when He
confers on him a favour from Himself he forgets
what he had called upon Him for before, and makes
peers for God to lead astray from His way! Say,
‘Enjoy thyself in thy misbelief a little, verily, thou
art of the fellows of the Fire.’

Shall he who is devout throughout the night,
adoring and standing, cautious. concerning the here-
after, and hoping for the mercy of his Lord... ?
Say, ‘Shall those who know be deemed equal with
those who know not? only those will remember,
who are endowed with minds!’

Say, ‘O my servants who believe! fear your
Lord! for those who do well in this world is good,
and God’s earth is spacious; verily, the patient
shall be paid their hire without count !’

Say, ‘Verily, I am bidden to serve God, being
sincere in religion to Him; and I am bidden that
I be the first of those resigned.”

[15] Say, ‘Verily, I fear, if I rebel against my
Lord, the torment of a mighty day.’ Say, ‘God do
I serve, being sincere in my religion to Him; serve
then what ye will beside Him!’ Say, ‘Verily, the
losers are those who lose themselves and their
families on the resurrection day. Aye, that is the
obvious loss.’

184 ; THE ΟὐΒ᾿ ΑΝ. XXXIX, 18-24.

They shall have over them shades of fire, and
under them shades; with that does God frighten
His servants : O my servants! then fear me.

But those who avoid Z4ghit! and serve them
not, but turn repentant unto God, for them shall be
glad tidings. Then give glad tidings to my servants
who listen to the word and follow the best thereof:
they it is whom God guides, and they it is who are
endowed with minds. [20] Him against whom the
word of torment is due,—canst thou rescue him
from the fire?

But for those who fear their Lord for them are
upper chambers, and upper chambers above them
built, beneath which rivers flow; God’s promise !
God does not fail in His promise.

Hast thou not seen that God sends down from
the heaven water, and conducts it into springs in
the earth? then He brings forth therewith corn
varied in kind, then it dries up, and ye see it grow
yellow; then He makes it grit ;—verily, in that is
a reminder for those endowed with minds,

Is he whose breast God has expanded for Isl4m,
and who is in light from his Lord....? And woe
to those whose hearts are hardened against a remem-
brance of God! those are in obvious error.

God has sent down the best of legends, a book
uniform and repeating; whereat the skins of those
who fear their Lord do creep! then their skins and
their hearts soften at the remembrance of God.
That is the guidance of God! He guides therewith
whom He will. But he whom God leads astray
there is no guide for him.

See Part I, p. 40, note 2.

XXXIX, 25-3). THE CHAPTER OF THE TROOPS. 185

[25] Shall he who must screen himself with his |

{

own face from the evil torment on the resurrection
day....? And it shall be said of those who do
wrong, taste what ye have earned.

Those before them called the (prophets) liars, and
the torment came to them from whence they per-
ceived it not; and God made them taste disgrace in
the life of this world. But surely the torment of the
hereafter is greater, if they did but know. We have
struck out for men in this Qur’4n every sort of
parable, haply they may be mindful. An Arabic
Qur’4n with no crookedness therein; haply they
may fear!

[30] God has struck out a parable, a man who has
partners who oppose each other; and a man who
is wholly given up to another ; shall they be deemed
equal in similitude ? praise be to God! nay, but most
of them know not!

τ Verily, thou shalt die, and, verily, they shall die ;

then, verily, on the resurrection day before your Lord
shall ye dispute.

And who is more unjust than he who lies against
God, and calls the truth a lie when it comes to him?
Is there not in hell a resort for those who mis-
believe ? but whoso brings the truth and believes in
it, these are they who fear. ,

[35] For them is what they please with their Lord,
that is the reward of those who do well; that God
may cover for them their offences which they have
done, and may reward them with their hire for the
best of that which they have ist

Is not God sufficient for His servants? and yet
they would frighten thee with those beside Him}.

1 By their idols.

186 THE QUR'AN. XXXIX, 37-45

But he whom God leads astray there is no guide
for him ; and he whom God guides there is none to
lead him astray: is not God mighty, the Lord of
vengeance ?

And if thou shouldst ask them who created the
heavens and the earth, they will surely say, ‘God!’
Say, ‘Have ye considered what ye call on beside
God? If God wished me harm}, could they remove
His harm? or did He wish me mercy, could they
withhold His mercy?’ Say, ‘God is enough for
me, and on Him rely those who rely.’

[40] Say,‘O my people! act according to your
power; I too am going to act; and ye shall
know.’

He to whom the torment comes it shall dis-
grace him, and there shall alight upon him lasting
torment.

Verily, we have sent down to thee the Book for
men in truth; and whosoever is guided it is for his |
own soul: but whoso goes astray it is against them,
and thou art not a guardian for them.

God takes to Himself souls at the time of their
death ; and those which do not die (He takes) in
their sleep; and He holds back those on whom He.
has decreed death, and sends others back till their
appointed time ;—verily, in that are signs unto a
people who reflect.

Do they take besides God intercessors? Say,
‘What! though they have no control over anything
and have no sense.’

[45] Say, ‘God’s is the intercession, all of it; His

1 The pronoun in Arabic is feminine, and refers to the false
gods, especially to the favourite goddesses of the Quriis.

XXXIX, 4s-g4. THE CHAPTER OF THE TROOPS. 187

is the kingdom of the heavens and the earth; then
unto Him shall ye be sent back.’

And when God alone is mentioned the hearts
of those who believe not in the hereafter quake, and
when those beside Him are mentioned, lo, they
are joyful !

Say, ‘O God! originator of the heavens and
the earth, who knowest the unseen and the visible,
thou wilt judge between thy servants concerning
that whereon they do dispute!’

And had those who do wrong all that is in the
earth, and the like thereof with it, they would
ransom themselves therewith from the evil of the
torment on the resurrection day! but there shall
appear to them from God that which they had
not reckoned on; and the evils of what they have
earned shall appear to them ; but that shall close in
on them at which they mocked !

[50] And when harm touches man he calls
on us; then, when we grant him favour from us,
he says, ‘Verily, I am given it through know-
ledge!’ nay, it is a trial,—but most of them do
not know!

Those before them said it too, but that availed
them not which they had earned, and there befel
them the evil deeds of what they had earned: and
those who do wrong of these (Meccans), there shall
befall them too the evil deeds of what they had
earned, nor shall they frustrate Him.

Have they not known that God extends His pro-
vision to whom He pleases, or doles it out ? verily,
in that are signs unto a people who believe.

Say, ‘O my servants! who have been extravagant
against their own souls!’ be not in despair of the

188 THE QUR'AN, XXXIX, 54-65.

mercy of God; verily, God forgives sins, all of them ;
verily, He is forgiving, merciful.

[55] But turn repentant unto your Lord, and
resign yourselves to Him, before there comes on
you torment! then ye shall not be helped: and
follow the best of what has been sent down to
you from your Lord, before there come on you
the torment suddenly, ere ye can perceive!

Lest a soul should say, ‘O my sighing! for what
I have neglected towards God! for, verily, I was
amongst those who did jest!’ or lest it should say,
‘If God had but guided me, I should surely have
been of those who fear!’ or lest it should say, when
it sees the torment, ‘ Had I another turn I should be
of those who do well!’

[60] ‘Yea! there came to thee my signs and thou
didst call them lies, and wert too big with pride, and
wert of those who misbelieved!’

And on the resurrection day thou shalt see those
who lied against God, with their faces blackened. Is
there not in hell a resort for those who are too big
with pride?

And God shall rescue those who fear Him, into
their safe place ; no evil shall touch them, nor shall
they be grieved.

God is the creator of everything, and He is
guardian over everything; His are the keys of
the heavens and the earth; and those who mis-
believe in the signs of God, they it is who lose!

Say, ‘What! other than God would you bid me
serve, O ye ignorant ones? [65] When He has
inspired thee and those before thee that, “If thou
dost associate aught with Him, thy work will surely
be in vain, and thou shalt surely be of those who

-XXXIX, 65-73. ΤΗΕ CHAPTER OF THE TROOPS. 189

lose !” Nay, but God do thou serve, and be of those
who do give thanks !’

And they do not value God at His true value;
while the earth all of it is but a handful for Him on
the resurrection day, and the heavens shall be rolled
up in His right -hand! Celebrated be His praise!
and exalted be He above what they associate with
Him! And the trumpet shall be blown, and those
who are in the heavens and in the earth shall swoon,
save whom: God pleases. Then it shall be blown
again, and, lo! they shall stand up and look on. And
the earth shall beam with the light of its Lord, and
the Book shall be set forth, and the prophets and
martyrs! shall be brought ; and it shall be decreed
between them in truth, and they shall not be
wronged! [70] And every soul shall be paid for
what it has done, and He knows best that which
they do; and those who misbelieve shall be driven
to hell in troops; and when they come there, its
doors shalt be opened, and its keepers shall say to
them, ‘Did not apostles from amongst yourselves
come to you to recite to you the signs of your Lord,
and to warn you of the meeting of this day of
yours?’ They shalt say, ‘Yea, but the sentence
of torment was due against the misbelievers!’ It
shall be said, ‘Enter ye the gates of hell, to dwell
therein for aye! Hell is the resort of those who are
too big with pride!’

But those who fear their Lord shall be driven
to Paradise in troops; until they come there, its
doors shall be opened, and its keepers shall say
to them, ‘ Peace be upon you, ye have done well!

1 Or witnesses.

190 THE QUR'AN. XXXIX, 73-XL, 6.

so enter in to dwell for aye!’ and they shall say,
‘Praise be to God, who hath made good His promise
to us, and hath given us the earth to inherit! We
establish ourselves in Paradise wherever we please ;
and goodly is the reward of those who work!’ {

[75] And thou shalt see the angels circling round
about the throne, celebrating the praise of their
Lord; and it shall be decided between them in
truth ; and it shall be said,‘ Praise be to God, the
Lord a the worlds!’

Tue CHAPTER OF THE BELIEVER.
(XL. Mecca.)

In the name of the merciful and compassionate
God.

‘H.M. The sending down of the Book from God,
the mighty, the knowing, the forgiver of sin and
accepter of repentance, keen at punishment, long-
suffering! there is no god but He! to whom the
journey is!

None wrangle concerning the signs of God but
those who misbelieve; then let not their going to
and fro in the cities deceive thee.

[5] The people of Noah before them called the
prophets liars; and the confederates after them ;
and every nation schemed against their Apostle
to catch him. And they wrangled with falsehood
that they might refute the truth thereby, but I
seized them, and how was my punishment!

Thus was the sentence of thy Lord due against
those who misbelieved, that they are the fellows of
the Fire!

XL, 7-15. THE CHAPTER OF THE BELIEVER. ΙΟΙ

Those who bear the throne and those around it
celebrate the praise of their Lord, and believe in
Him, and ask pardon for those who believe: ‘ Our
Lord! thou dost embrace all things in mercy and
knowledge, then pardon those who turn repentant
and follow thy way, and guard them from the
torment of hell! Our Lord! make them enter
into gardens of Eden which thou hast promised
to them, and to those who do well of their fathers,
and their wives, and their seed; verily, thou art the
mighty, the wise! and guard them from evil deeds,
for he whom thou shalt guard from evil deeds on
that day, thou wilt have had mercy on, and that is
mighty bliss!’

[10] Verily, those who misbelieve shall be cried
out to, ‘Surely, God's hatred is greater than your
hatred of each other when ye were called unto the
faith and misbelieved !’ They shall say, ‘Our Lord!
Thou hast killed us twice, and Thou hast quickened
us twice!; and we do confess our sins: is there then
a way for getting out?’

That is because when God alone was proclaimed
ye did disbelieve ; but when partners were joined to
Him ye did believe ; but judgment belongs to God,
the high, the great! He it is who shows you His
signs, and sends down to you from heaven pro-
vision; but none is mindful except him who
turns repentant; then call on God, being sincere’
in your religion to Him, averse although the mis-
believers be! [15] Exalted of degrees! The Lord

1 Referring to the absence of life before birth and the deprivation
of it at death, and to the being quickened at birth and raised again
after death.

192 THE QUR'AN. XL, 15-26.

of the throne! He throws the spirit by His bidding
upon whom He will of His servants, to give warning
of the day of meeting. The day when they shall
be issuing forth, naught concerning them shall be
hidden from God. Whose is the kingdom on that
day ?—God’s, the one, the dominant! to-day shall
every soul be recompensed for that which it has
earned. There is no wrong to-day; verily, God is
quick at reckoning up!

And warn them of the day that approaches, when
hearts are choking in the gullets; those who do
wrong shall have no warm friend, and no intercessor
who shall be obeyed. [20] He knows the deceitful
of eye and what men’s breasts conceal, and God
decides with truth; but those they call on beside
Him do not decide at all: verily, God, He both
hears and looks.

Have they not journeyed on in the earth and seen
how was the end of those who journeyed on before
them? They were stronger than them in might,
and their vestiges are in the land; but God caught
them up in their sins, and they had none to guard
them against God.

That is for that their apostles did come to them
with manifest signs, and they misbelieved, and God
caught them up; verily, He is mighty, keen to
punish !

And we did send Moses with our signs, and with
obvious authority, [25] unto Pharaoh and Haman
and Qarfin. They said,‘A lying sorcerer!’ and when
they came to them with truth from us, they said,
‘ Kill the sons of those who believe with him, and
let their women live!’ but the stratagem of the
misbelievers is only in error!

XL, 27-36. THE CHAPTER OF THE BELIEVER. 193

And Pharaoh said, ‘ Let me kill Moses; and then
let him call upon his Lord! verily, I fear that he
will change your religion, or that he will cause
evil doing to appear in the land,’

And Moses said, ‘Verily, I take refuge in my Lord
and your Lord from every one who is big with pride
and believes not on the day of reckoning.’

And a believing man of Pharaoh’s people, who
concealed his faith, said, ‘ Will ye kill a man for
saying, My Lord is God, when he has come to you
with manifest signs from your Lord ? and if he be a
liar, against him is his lie; and if he be truthful, there
will befall you ‘somewhat of that which he threatens
you; verily, God guides not him who is an ex-
travagant liar. [30] O my people! yours is the
kingdom to-day, ye are eminent in the land, but who
will help us against the violence of ‘God, if it comes
upon us ?’

Said Pharaoh, ‘I will only show you what I see,
and I will only guide you into the way of right
direction.’

And he who believed said, ‘O my people! verily,
I fear for you the like of the day of the confederates,
the like of the wont of the people of Noah and ‘Ad
and HAméan, and of those after them ; for ‘God desires
not injustice for His servants. O my people! verily,
I fear for you the day of crying out,— [35] the day
when ye shall turn your backs, fleeing, with no
defender for you against God; for he whom God
leads astray, for him there is no guide!

‘And Joseph came to you before with manifest
signs, but ye ceased not to doubt concerning what
he brought you, until, when he perished, ye said,
“God will not send after him an apostle;” thus

[9] ο

194 THE οὐβ΄ ἄν. XL, 36-46.

does God lead astray him who is extravagant, a
doubter.

‘Those who wrangle concerning the signs of God
without authority having come to them are greatly
hated by God and by those who believe; thus does
God set a stamp upon the heart of every tyrant
too big with pride!’

And Pharaoh said, ‘O H4améan! build for me a
tower, haply I may reach the tracts,—the tracts of
heaven, and may mount up to the God of Moses,
for, verily, I think him a liar.’

[40] And thus was his evil deed made ἐξέ μὴν
to Pharaoh, and he was turned from the way; but
Pharaoh’s stratagem ended only in ruin, and he who
believed said, ‘O my people! follow me, I will guide
you to the way of the right direction. O my people!
verily, the life of this world is but a provision, but,
verily, the hereafter, that is the abode of stability!
Whoso does evil, he shall only be recompensed with
the like thereof; and whoso does right, be it male
or female and a believer, these shall enter into
Paradise; they shall be provided therein without
count. O my people! why should I call you to
salvation, and you call me to the fire? [45] Ye call
on me to disbelieve in God, and to join with Him
what I have no knowledge of; but I call you to
the mighty forgiving One! no doubt that what ye
call me to, ought not to be called on in this world or
in the hereafter, and that we shall be sent back to
God, and that the extravagant, they are the fellows
of the Fire!

‘But ye shall remember what I say to you; and
I entrust my affair to Gad, verily, God looks upon
His servants!’

XL, 47-57. THE CHAPTER OF THE BELIEVER. 105

And God guarded him from the evils of what
they plotted, and there closed in upon Pharaoh
evil woe.

The fire—they shall be exposed to it morning
and evening; and ‘on the day the Hour shall
arise, enter, O people of Pharaoh! into the keenest
torment.

[50] And when they argue together in the fire,
and the weak say to those who were big with pride,
‘Verily, we were followers of yours, can ye then
avail us against a portion of the fire ?’

Those who were big with pride shall say, ‘ Verily,
we are allin it; verily, God has judged between His
servants.’

And those who are in the fire shall say unto the
keepers of hell, ‘Call upon your Lord to lighten from
us one day of the torment.’ They shall say, ‘ Did
not your apostles come to you with manifest signs ?’
They shall say, ‘Yea!’ They shall say, ‘Then,
call !’—-but the call of the misbelievers is only in
error.

Verily, we will help our apostles, and those
who believe, in the life of this world and on the
day when the witnesses shall stand up: [55] the
day when their excuse shall not avail the unjust;
but for them is the curse, and for them is an
evil abode.

And we did give Moses the guidance; and we
made the children of Israel to inherit the Book,
as a guidance and a reminder to those endowed
with minds.

Be thou patient, then; verily, God’s promise is
true: and ask thou forgiveness for thy sins, and

02

196 THE QUR'AN. XL, 57-66.

celebrate the praise of thy Lord in the evening
and in the morn:

Verily, those who wrangle concerning the signs of
God without authority having come to them, there
is naught in their breasts but pride; but they shall
not attain it: do thou then seek refuge in God;
verily, He both hears and looks!

Surely the creation of the heavens and the earth
is greater than the creation of man: but most men
know it not.

[60] The blind and the seeing shall not be deemed
alike, nor those who believe and do right and the
evildoer ; little is it that they remember.

Verily, the Hour will surely come; there is no
doubt therein; but most men do not believe!

And your Lord said, ‘Call upon me, I will answer
you; verily, those who are too big with pride to ©
worship shall enter into hell, shrinking up.’

God it is who has made for you the night to
repose therein, and the day to see by; verily, God
is Lord of grace to men, but most men give no
thanks!

There is God for you! your Lord! the creator of
everything! there is no god but He, how then can
ye 1161} [65] Thus did those lie who gainsaid the
signs of God.

God it is who has made for you the earth as
a resting-place, and a heaven as building, and has
formed you and made excellent your forms; and
has provided you with good things! there is God
for you!—your Lord! then blessed be God, the
Lord of the worlds!

1 Or ‘turn away.’

XL, 67-76. THE CHAPTER OF THE BELIEVER. 197

He is the living One, there is no god but He!
then call on Him, being sincere in your religion to
Him; praise be to God, the Lord of the worlds!

Say, ‘ Verily, I am forbidden to serve those whom
ye call on beside God, since there have come to me
manifest signs from my Lord, and I am bidden to
be resigned unto the Lord of the worlds.’

He it is who created you from the earth, then -
from a clot, then from congealed blood, then He
brings you forth a child; then ye reach to puberty;
then do ye become old men,—though of you there
are some who are taken away before—that ye
may reach an appointed time, and haply ye may
have some sense.

[70] He it is who quickens and kills, and when
He decrees a matter, then He only says to it, ‘BE,’
and it is.

Hast thou not seen those who wrangle concerning
the signs of God how they are turned away? Those
who call the Book, and what we have sent our
apostles with, a lie, soon shall they know—when
the fetters are on their necks and the chains, as
they are dragged into hell!—then in the fire shall
they be baked.

Then it shall be said to them, ‘Where is what ye
did associate beside God?’ They shall say, ‘They
have strayed away from us; nay, we did not call
before upon anything !’—thus does God lead the
misbelievers astray.

[75] There! for that ye did rejoice in the land
without right; and for that ye did exult; enter
ye the gates of hell, to dwell therein for aye; for
evil is the resort of those who are too big with
pride! .

198 THE QuR’AN. XL, 77-83.

But be thou patient; verily, the promise of God
is true; and whether we show thee a part of what
we promised them, or whether we surely take thee
to ourself, unto us shall they be returned.

And we did send apostles before thee: of them
are some whose stories we have related to thee, and
of them are some :whose stories we have not related
to thee; and no apostle might ever bring a sign
except by the permission of God; but when God’s
bidding came it was decided with truth, and there
were those lost who deemed it vain!

God it is who has made for you cattle, that ye
may ride on some of them ;—and of them ye eat,
[80] and ye have in them advantages ;—and that ye
may attain thereon a want which is in your breasts ;
upon them and upon ships are ye borne.

He shows you His signs; which sign then of your
Lord do ye deny ?

Have they not journeyed on in the land and seen
how was the end of those before them, who were
more numerous than they and stronger in might, and
in their vestiges which are still in the land? but of
no avail to them was that which they had earned.

And when there came to them their apostles with
manifest signs they rejoiced in what knowledge they
had; but there closed in upon them that whereat
they had mocked.

And when they saw our violence they said, ‘We
believe in God alone, and we disbelieve in what
we once associated with Him.’

[85] But their faith was of no avail to them when
they saw our violence—the course of God with His
servants in time past, and there the misbelievers
lose !

XLI, τ-ῖτ. THE CHAPTER ‘ DETAILED.’ 199

Tue Carter ‘ DETAILED.’
(XLI. Mecca.)

In the name of the merciful and compassionate
God.

‘H.M. A revelation from the ‘merciful, the com-
passionate; a book whose signs are detailed; an
Arabic Qur’4n for a people who do know; a herald
of glad tidings and a'warning. But most of them
turn aside and do not hear, and say, ‘ Our hearts are
veiled from what thou dost call us to, and in our ears
is dulness, and between us and thee there is a veil.
Act thou; verily, we are acting too!’ [5] Say,.
‘I am but a mortal like yourselves, 1 am inspired
that your God is one God; then go straight to
Him, and ask forgiveness of Him; and woe to the
idolaters, who give not alms, and in the hereafter
disbelieve !’

Verily, those who believe and do right, for them
is a hire that is not grudged.

Say, ‘What! do ye really misbelieve in Him who
created the earth in two days, and-do ye make peers
for Him ?—that is the Lord ‘of the worlds!’

And He placed thereon! firm mountains above it
and blessed it, and apportioned therein its foods in
four days alike for those who ask. [10] Then He
made for the heaven and it was but smoke, and He
said to it and to the earth, ‘Come, ye two, whether
ye will or no!’ They said, ‘We come willingly!’

And He decreed them seven heavens in two days,
and inspired every heaven with its bidding: and we

1 On the earth.

200 THE QUR'AN. XLI, 11-20.

adorned the lower heaven with lamps and guardian
angels; that is the decree of the mighty, the know-
ing One.

But if they turn aside, then say, ‘1 have warned
you of a thunder-clap like the thunder-clap of ‘Ad
and Thamtd; when their apostles came to them
from before them and from behind them (saying),
“Serve ye none but God.”’ They said, ‘If our Lord
pleased He would send down angels; so we in what
ye are sent with disbelieve.’

And as for ‘Ad, they were big with pride in the
land, without right, and said, ‘Who is stronger than
us in might?’ Did they not see that God who
created them He was stronger than they in might?
But they did gainsay our signs. [15] And we sent
upon them a cold blast in unfortunate days, that we
might make them taste the torment of disgrace in
the life af this world ;—but the torment of the
hereafter is more disgraceful, and they shall not
be helped.

And as for Thamfid we guided them; but they
preferred blindness to guidance, and the thunder-
clap of the torment of abasement caught them for
what they had earned; but we saved those who
believed and who did fear.

And the day when the enemies of God shall be
gathered together into the fire, marshalled along;
until when they come to. it, their hearing and their
eyesight and their skins shall bear witness against
them of that which they have done. [20] And they
shall say to their skins, ‘Why have ye borne witness
against us?’ they shall say, ‘God gave us speech
who has. given. speech to everything ; He created
you at first, and unto Him shall ye be returned ;

XLI, 21-30. THE CHAPTER ‘DETAILED.’ 201

and ye could not conceal yourselves that your hear- -
ing and your eyesight should not be witness against
you, nor your skins; but ye thought that God did
not know much of what ye do. And that thought
of yours which ye thought concerning your Lord
has destroyed you, and ye have now become of
those who lose!’

And if they are patient, still the fire is a resort
for them; and if they ask for favour again, they shall
not be taken into favour.

We will allot to them mates?, for they have made
seemly to them what was before them and what was
behind them ; and due against them was the sentence
on the nations who passed away before them ; both of
ginns and of mankind; verily, they were the losers !

[25] Those who misbelieve say, ‘Listen not to
this Qur’4n, but talk foolishly about it, haply ye
may gain the upper hand? But we will make those
who misbelieve taste keen torment; and we will re-
compense them with the worst of that which they have
done. That is, the recompence of the enemies of
God,—the fire! for them is an eternal abode therein:
a recompence for that they did gainsay our signs.

And those who misbelieved say, ‘Our Lord, show
us those who have led us astray amongst the ginns
and mankind; we will place them beneath our feet,
and they shall both be amongst those who are put
down!’ [30] Verily, those who say, ‘Our Lord is
God,’ and then go straight, the angels descend upon
them—‘ fear not and be not grieved, but receive the
glad tidings of Paradise which ye were promised ;

1 Devils, opposed to the guardian angels of the believers.

2 Te. interrupt the reading of the Qur’én by talking, in order to
overpower the voice of the reader.

202 THE QUR'AN. XLI, 31-40.

we are your patrons in the life of this world and
in the next, and ye shall have therein what your
souls desire, and ye shall have therein what ye
call for,—an entertainment from the forgiving, the
merciful !’

And who speaks better than he who calls to
God and does right, and says, ‘Verily, I am of those
resigned δ᾽

Good and evil shall not be deemed alike ; repel
(evil) with what is best, and lo! He between whom
and thyself was enmity is as though he were a warm
patron. [35] But none shall meet with it save those
who are patient; and none shall meet with it save
those who are endowed with mighty good fortune.

And if an incitement from the devil incites you,
then seek refuge in God; verily, He both hears
and knows.

And of His signs are the night and the day, and
the sun and the moon. Adore ye not the sun,
neither the moon; but adore God who created you,
if it be Him ye serve.

But if they be too big with pride—yet those who
are with thy Lord celebrate His praises by night
and day, and they are never weary.

And of His signs (is this), that thou mayest see
the earth drooping, and when we send down water
upon it it stirs and swells; verily, He who quickens
it will surely quicken the dead ; verily, He is mighty
over all.

[40] Verily, those who are inclined to oppose our
signs are not hidden from us. Is he who is cast
into the fire better, or he who comes safe on the
resurrection day? Do what ye will: verily, He on
what ye do doth look.

XLI, 41-47. THE CHAPTER ‘DETAILED.’ 20
47 Τ 3

Verily, those who misbelieve in the reminder when
it comes to them—and, verily, it is a glorious Book!
falsehood shall not come to it, from before it, nor
from behind it—a revelation from the wise, the praise-
worthy One. Naught is said to thee but what was
said to the apostles before thee, ‘Verily, thy Lord is
Lord of forgiveness and Lord of grievous torment !’

And had we made it a foreign Qur'an, they would
have said, ‘Unless its signs be detailed... . What!
foreign and Arabic!?’ Say, ‘It is, for those who
believe, a guidance and a healing. But those who
believe not, in their ears is dulness, and it is blind-
ness to them; these are called to from a far-off
place.’

[45] And we gave Moses the Book, and it was dis-
puted about; but had it not been for thy Lord’s word
already passed it would have been decided between
them, for, verily, they were in hesitating doubt
thereon.

Whoso does right it is for his soul, and whoso
does evil it is against it, for thy Lord is not unjust
towards His servants.

To Him is referred the knowledge of the Hour:
and no fruits come forth from their husks, and no
female conceives, or is delivered, save with His
knowledge.

And the day when He shall call to them, ‘ Where

1 Te, they would have said, ‘What! is the revelation in a foreign
tongue, and we who are expected to read it Arabs?’ This is para-
phrased by Sale: ‘If we had revealed the Qur'an in a foreign
language, they had surely said, “ Unless the signs thereof be dis-
tinctly explained we will not receive the same: is the Book
to be written in a foreign tongue, and the person unto whom
it is directed an Arabian?”’

204 THE QUR'AN, ΧΙ, 47-34.

are the partners ye did join with me?’ they shall
say, ‘We do own to thee there is no witness amongst
us!’ and that on which they used to call before shall
stray away from them, and they shall think there is
no escape for them. Man is never tired of praying
for good, but if evil touch him, then he is despairing
and hopeless.

[50] But if we make him taste mercy from us after
distress has touched him he will surely say, ‘ This is
for me, and I do not think the Hour is imminent ;
and if I be brought back to my Lord, verily, I shall
surely have good with Him?;’ but we will inform
those who misbelieve of what they have done, and
we will surely make them taste wretched torment.

And when we have been gracious to man, he turns
away and goes aside; but when evil touches him he is
one of copious prayer.

Say, ‘Let us see now! if it be from God and ye
disbelieve in it, who is more in error than he who
is in a remote schism ?’

We will show them our signs in the regions and
in themselves, until it is plain to them that it is the
truth. Is it not enough for thy Lord that He is
witness over all? Ay, verily, they are in doubt
about the meeting of their Lord! Ay, verily, He
encompasses all!

1 Or the words may be rendered, ‘ There is good with him still
due to me,’

XLII, 1-9. THE CHAPTER OF COUNSEL. 205

Tue CHAPTER OF COUNSEL.
(XLII. Mecca.)

In the name of the merciful and compassionate
God.

"Ἢ. Μ. ’H.S.Q. Thus does God, the mighty, the
wise, inspire thee and those before thee.

His is what is in the heavens and what is in the
earth, and He is the high, the mighty!

The heavens well-nigh cleave asunder from above
them ; and the angels celebrate the praises of their
Lord, and ask forgiveness for those who are on the
earth. Ay, verily, God, He is the forgiving and
merciful! but those who take beside Him patrons,
God watches over them, and thou hast not charge
over them. ¥

[5] Thus have we revealed an Arabic Qur'an,
that thou mayest warn the Mother of cities? and all
around it; and warn them of a day of gathering, there
is no doubt therein ;—a part in Paradise and a part
in the blaze.
᾿ But had God pleased He would have made them
one nation; but He makes whom He will enter into

His mercy; and the unjust have neither patron nor. .

help. Do they take other patrons besides Him,
when God He is the patron, and He quickens the
dead and He is mighty over all ?

But whatsoever ye dispute about, the judgment
of it is God’s. There is God for you!—my Lord!
upon Him do I rely, and unto Him I turn repentant.
The originator of the heavens and the earth, He

1 Mecca.

206 THE QuR’AN. XLII, 9-15.

has made for you from yourselves wives; and of the
cattle mates; producing you thereby. There is
naught like Him, for He both hears and sees.

[10] His are the keys of the heavens and the
earth, He extends provision to whom He will, or
doles it out; verily, He knows everything.

He has enjoined upon you for religion what He
prescribed to Noah and what we inspired thee with,
and what we inspired Abraham and Moses and
Jesus,—to be steadfast in religion, and not to part
into sects therein—a great thing to the idolaters is
that which ye call them to! God elects for Himself
whom He pleases and guides unto Himself him who
turns repentant.

But they did not part into sects until after the
knowledge had come to them, through mutual envy;
and had it not been for thy Lord’s word already
passed for an appointed time, it would surely have
been decided between them; but, verily, those who
have been given the Book as an inheritance after
them, are in hesitating doubt concerning it.

Wherefore call thou, and go straight on as thou
art bidden, and follow not their lusts; and say, ‘I
believe in the Book which God has sent down; and
I am bidden to judge justly between you. God is
our Lord and your Lord; we have our works and
ye have your works ; there is no argument between
us and you. God will assemble us together and
unto Him the journey is.’

[15] But those who argue about God after it has
been assented to?, their arguments shall be rebutted

1 Le. after the faith of Islam had been accepted by them, or
after God had assented to the prophet’s prayer and supported the

ΧΙΠΙ, 15-22. THE CHAPTER OF COUNSEL. 207

before their Lord; and upon them shall be wrath,
and for them shall be keen torment.

God it is who has sent down the Book with truth,
and the balance!; and what shall make thee know
whether haply the Hour be nigh ? Those who be-
lieve not would hurry it on; and those who believe
shrink with terror at it and know that it is true.
Ay, verily, those who dispute concerning the Hour
are in remote error !

God is kind to His servants; He provides whom
He will, and He is the mighty, the glorious.

He who wishes for the tilth of the next world, we
will increase for him the tilth ; and he who desires
the tilth of this world, we will give him thereof: but
in the next he shall have no portion.

[20] Have they associates who have enjoined any
religion on them which God permits not ?—but were
it not for the word of decision? it would have been
decreed to them. Verily, the unjust—for them is
grievous woe. Thou shalt see the unjust shrink
with terror from what they have gained as it falls
upon them; and those who believe and do right, in
meads of Paradise, they shall have what they please
with their Lord ;—that is great grace !

That is what God gives glad tidings of to His
servants who believe and do righteous acts.

Say, ‘I do not ask for it a hire—only the love of
my kinsfolk.’ And he who gains a good action

faith, or after the Jews and Christians had assented to the teaching
of Mohammed, for the commentaries are uncertain as to the exact
meaning of the phrase.

1 T,e. the law contained in the Qur’én.

5.1. 6. were it not that God has promised that those things shall
be decided at the day of judgment.

208 THE QUR'AN. XLII, 22-33.

we will increase good for him thereby; verily, God
is forgiving and grateful !

Or will they say he has forged against God a lie ?
But if God pleased He could set a seal upon thy
heart; but God will blot out falsehood and verify
truth by His word; verily, He knows the nature of
men’s breasts!

He it is who accepts repentance from His ser-
vants and pardons their offences and knows that
which ye do. [25] And He answers the prayer
of those who believe and do right, and gives them
increase of His grace; but the misbelievers,—for
_ them is keen torment.

And if -God were to extend provision to His ser-
vants they would be wanton in the earth. But He
sends down by measure what He pleases; verily, of
His servants He is well aware and sees.

He it is who sends down the rain after they have
despaired ; and disperses His mercy, for He is the
praiseworthy patron.

And of His signs is the creation of the heavens
and the earth, and what He hath spread abroad
therein of beasts; and He is able to collect them
when He will.

And what misfortunes befall you it is for what your
hands have earned; but He pardons much; [30] yet
ye cannot make Him helpless in the earth, nor have
ye, besides God, either a patron or a helper.

And of His signs are the ships that sail like
mountains in the sea. If He will, He calms the
wind, and they become motionless on the back
thereof: verily, in that are signs to every patient,
grateful person :—or He makes them founder for
what they have earned; but He pardons much.

XLII, 33-44. THE CHAPTER OF COUNSEL. 209

But let those who wrangle about our signs know
that they shall have no escape!

And whatever ye are given it is but a provision.
of the life of this world; but what is with God is
better and more lasting for those who believe and
who upon their Lord rely, [35] and those who
avoid great sins and abominations, and who when
they are wroth forgive, and who assent to their
Lord, and are steadfast in prayer, and whose affairs
go by counsel amongst themselves, and who of what
we have bestowed on them give alms, and who,
when wrong befalls them, help themselves.

For the recompence of evil is evil like unto it; but
he who pardons and does well, then his reward is
with God; verily, He loves not the unjust. And he
who helps himself after he has been wronged, for
these—there is no way against them. [40] The
way is only against those who wrong men and are
wanton in the earth without right; these—for them
is grievous woe.

But surely he who is patient and ΓΕ
that is a determined affair 1.

But whomsoever God leads astray he has no
patron after Him; and thou mayest see the unjust
when they see the torment say, ‘Is there no way to
avert this??’ and thou mayest see them exposed to it,
humbled with abasement, looking with a stealthy
glance. And those who believe shall say, ‘ Verily,
the losers are they who have lost themselves and
their families too upon the resurrection day!’ Ay,
verily, the unjust are in lasting torment!

1 Le. it is a duty laid down by law.
2 Or ‘to return (to the world),’ Baidsavi.

[9 Ρ

210 THE Qur’AN, XLII, 45-53.

[45] And they shall have no patrons to help them
beside God, and whomsoever God leads astray,
there is no way for him.

Assent to your Lord before the day comes of
which there is no averting from God; there is no
_ refuge for you on that day; and for yeu there is
no denial.

But if they turn aside, we have not sent thee to
them as a guardian, thou hast only thy message
to preach.

And, verily, when we have made man taste of mercy
from us he rejoices therein ; but if there befall them
an evil for what their hands have done before—
then, verily, man is ungrateful !

God’s is the kingdom of the heavens and the
earth, He creates what He pleases, He grants to
whom He pleases females, and He grants to whom
He pleases males, or He gives them in pairs, males
and females; and He makes whom He pleases
barren ; verily, He is knowing, powerful !

[50] It is not for any mortal that God should
speak to him, except by inspiration, or from behind
a veil, or by sending an apostle and inspiring, by His
permission, what He pleases; verily, He is high and
wise !

And thus have we inspired thee by a spirit! at our
bidding ; thou didst not know what the Book was,
nor the faith: but we made it a light whereby we
guide whom we will of our servants. And, verily,
thou shalt surely be guided into the right way,—the
way of God, whose is what is in the heavens and
what is in the earth. Ay, to God affairs do tend!

1 Gabriel,

XLII, 1-13. THE CHAPTER OF GILDING. 2Ir

REESE lips
Darryn : ἼΩΝ
Tue CHAPTER OF GILDIN Cys Rs 1} |

(XLIIL. Mecca.) . JFop Nib Υ̓

In the name of the merciful and compassionate———_
God. .

‘H.M. By the perspicuous Book, verily, we have
made it an Arabic Qur’4n; haply ye will have some
sense. And it is in the Mother of the Book with
us,—high and wise, Shall we then push aside from
you the Reminder, because ye are a people who are
extravagant ?

[5] How many prophets have we sent amongst
those of yore? and there never came to them a pro-
phet but they did mock at him; then we destroyed
them—more valiant than these?; and the example
of those of yore passed away.

And if thou shouldst ask them who created the
heavens and the earth, they will surely say, ‘ The
mighty, the knowing One created them,’ who made
for you the earth a couch and placed for you therein
roads, haply ye may be guided: [10] and who sent
down from the heaven water in due measure; and
we raised up thereby a dead country; thus shall ye
too be brought forth; and who has created all
species; and has made for you the ships and the
cattle whereon to ride that ye may settle yourselves
on their backs; then remember the favour of your
Lord when ye settled thereon, and say, ‘Celebrated
be the praises of Him who hath‘subjected this to
- us! We could not have got this ourselves; and,
verily, unto our Lord shall we return!’

} See Part I, p. 2, note 2. 3.1.6. the Meccans.
P 2

212 THE Οὐ Ἄν. XLIIL, 14-23.

Yet they make for Him of His servants offspring ;
verily, man is surely obviously ungrateful.

[15] Has He taken of what He creates daughters,
and chosen sons for you ?

Yet when the tidings! are given any one of that
which he strikes out as a similitude for the Merciful
One, his face grows black and he is choked. What!
one brought up amongst ornaments, and who is
always in contention without obvious cause ??

And have they made the angels, who are the ser-
vants of the Merciful One, females? Were they
witnesses of their creation? their witness shall be
written down, and they shall be questioned; and
they say, ‘Had the Merciful pleased we should never
have worshipped them,’ They have no knowledge
of that, they only conjecture.

[20] Have we given them a book® before it to
which they might hold ?

Nay; they say, ‘We found our fathers (agreed)
upon a religion, and, verily, we are guided by their
traces.’

Thus, too, did we never send before thee to a
city any warner, but the affluent ones thereof said,
‘Verily, we found our fathers (agreed) upon a reli-
gion, and, verily, we are led by their traces.’

Say, ‘What! if I come to you with what is a better
guide than what ye found your fathers agreed upon ?’
and they will say, ‘Verily, we in what ye are sent
with disbelieve !”

Τ T.e. of the birth of a daughter, see Part I, p. 256, note 2.

3.1.6. what! do they assign children of this kind, viz. daughters,
to God?

5 I.e. a scripture authorising the practice of their religion, such
as the worship of angels and the ascribing of daughters to God.

XLIII, 24-35. THE CHAPTER OF GILDING. 213

Then we took vengeance on them, and see how
was the end of those who called the (apostles)
liars.

[25] When Abraham said to his father and his
people, ‘Verily, I am clear of all that ye serve,
except Him who created me; for, verily, He will
guide me:’ and he made it a word remaining among
his posterity, that haply they might return.

Nay; but I let these (Meccans) and their fathers
have enjoyment until the truth came to them, and
an apostle. And when the truth came to them they
said, ‘This is magic, and we therein do disbelieve !’
[30] And they say, ‘Unless this Qur’4n were sent
down to a man great in the two cities... .1.᾽

Is it they who distribute the mercy of thy Lord?
We distribute amongst them their livelihood in the
life of this world, and we exalt some of them above
others in degrees, that some may take others into
subjection ; but the mercy of thy Lord is better than
that which they amass.

And but that men would then have been one
nation, we would have made for those who mis-
believe in the Merciful One roofs of silver for their
houses, and steps up thereto which they might
mount; and to their houses doors, and bedsteads
on which they might recline; and gilding,—for,
verily, all that is a provision of the life of this
world, but the hereafter is better with thy Lord
for those who fear!

[35] And whosoever turns from the reminder of the
Merciful One, we will chain to him a devil, who shall

1 T.e. had it been sent down to some man of influence and im-
portance in Mecca and 781 we would have received it.

214 THE QuR’AN. . ΣΙ, 35-48.

be his mate ; and, verily, these shall turn them from
the path while they reckon that they are guided;
until when he comes to us he shall say, ‘O, would
that between me and thee there were the distance
of the two orients}, for an evil mate (art thou)!’
But it shall not avail you on that day, since ye were
unjust ; verily, in the torment shall ye share!

What! canst thou make the deaf to hear, or guide
the blind, or him who is in obvious error ?

[40] Whether then we take thee off we will
surely take vengeance on them; or whether we
show thee that which we have promised them;
for, verily, we have power over them.

Say, ‘Dost thou hold to what is inspired thee ?’
verily, thou art in the right way, and, verily, it is
a reminder to thee and to thy people, but in the end
they shall be asked.

And ask those whom we have sent before thee
amongst the prophets, ‘ Did we make gods beside
the Merciful One for them to serve ?’

[45] We did send Moses with our signs to Pha-
raoh and his chiefs, and he said, ‘ Verily, I am the
apostle of the Lord of the worlds; but when he
came to them with our signs, lo, they laughed at
them !’

And we did not show them a sign, but it was
greater than its fellow; and we seized them with
the torment, haply they might turn.

And they said, ‘O thou magician! pray for us to
thy Lord, as He has engaged with thee: verily, we
are guided.’

1 Te. the east and west, though some understand it between the
two solstices,

XLIII, 49-61. THE CHAPTER: ΟΕ GILDING. 215

And when we removed from them the torment,
behold they broke their word,

[50] And Pharaoh proclaimed amongst his people ;
said he,‘O my people! is not the kingdom of Egypt
mine? and these rivers that flow beneath me?
What! can ye then not see? Am I better than
this fellow, who is contemptible, who can hardly
explain himself!? Unless then bracelets of gold be
cast upon him, or there come with him angels as
his mates.. .!’

And he taught his people levity; and they obeyed
him: verily, they were an abominable people.

[55] And when they had annoyed us we took
vengeance on them, and we drowned them all to-
gether, and we made them a precedent and an
example to those after them.

And when the son of Mary was set forth as a
parable, behold thy people turned away from him
and said, ‘Are our gods better, or is he?’ They
did not set it forth to thee save for wrangling. Nay,
but they are a contentious people 3, .

He is but a servant whom we have been gracious
to, and we have made him an example for the chil-
dren of Israel. [60] And if we please we can make
of you angels in the earth to succeed you’, And,
verily, he is a sign of the Hour’. Doubt not then

-1 See p. 36, note 1.

2 The Arabs objected that Jesus was worshipped by Christians
as a God, and that when Mohammed cursed their false gods, the
ban must apply equally to him.

8 Just as Jesus was miraculously conceived, so can ntiraculously
conceived offspring be produced among the Meccans themselves.

* Some read, ‘a sign,’ which is perhaps better. The reference is
to the predicted second advent of the Messiah, which is to precede

216 ᾿ THE QUR'AN. XLIL, 61-45.

concerning it, but follow this right way; and let not
the devil turn you away; verily, he is to you an
open foe!

And when Jesus came with manifest signs he
said, ‘I am come to you with wisdom, and I will
explain to you something of that whereon ye did
dispute, then fear God, obey me; verily, God, He
is my Lord and your Lord, serve Him then, this
is the right way.’

[65] But the confederates disputed amongst them-
selves; and woe to those who are unjust from the
torment of a grievous day!

Y™ Do they expect aught but that the Hour will
come upon them suddenly while they do not per-
ceive? Friends on that day shall be foes to each
other, save those who fear.

O my servants! there is no fear for you on that
day; nor shall ye be grieved who believe in our
signs and who are resigned. [70] Enter ye into
Paradise, ye and your wives, happy!

Dishes of gold and pitchers shall be sent round to
them ; therein is what souls desire, and eyes shall
be delighted, and ye therein shall dwell for aye; for
that is Paradise which ye are given as an inherit-
ance for that which ye have done. Therein shall
ye have much fruit whereof to eat.

Verily, the sinners are in the. torment of hell to
dwell for aye. [75] It shall not be intermitted for |
them, and they therein shall be confused. We have
not wronged them, but it was themselves they
wronged, .

the end of the world, Some commentators, however, read ‘it,’
instead of ‘he,’ referring to the Qur’4n, instead of to Jesus. |

XLII, 76-86. THE CHAPTER OF GILDING. 217

And they shall cry out,‘O Malik?! let thy lord
make an end of us;’ he shall say, ‘ Verily, ye are to
tarry here.’

We have brought you the truth, but most of you
are averse from the truth. Have they arranged the
affair ? then will we arrange it too?!

[80] Or do they reckon that we did not hear their
secrets and their whispering? Nay, but our mes-
sengers are with them writing down’.

Say, ‘If the Merciful One has a son then am I
the first to worship him. Celebrated be the praise
of the Lord of the heavens and the earth! the Lord
of the throne, above all they attribute to Him!

But leave them to ponder and to play until they

‘meet that day of theirs which they are promised.

He it is who is in the heaven a God and in the
earth a God! and He is the wise, the knowing.
[85] And blessed be he whose is the kingdom of
the heavens and the earth, and what is between
both, and His is the knowledge of the Hour, and
unto Him shall ye be brought back!

And those they call on beside Him shall not
possess intercession except those only who bear
witness for the truth and who do know.

And if thou shouldst ask them who created
them they will surely say, ‘God!’ How then can
they lie?

And what he‘ says, ‘O Lord, verily, these are

1 Malik is the keeper of hell, and presides over the tortures of
the damned.

2 The word used signifies twisting up the strands of a rope.

5 T.e, the recording angel.

* Mohammed. .

218 THE QUR'AN. ΔΧΙΜΠ], 86-XLIV, 17.

a people who do not believe; shun them then and
say, “Peace!” for they at length shall know!’

Tue CHAPTER OF SMOKE.
(XLIV. Mecca.)

In the name of the merciful’and compassionate
God.

Ἢ. Μ. By the perspicuous Book! verily, we have
sent it down on a blessed night ;—verily, we had
given warning—wherein is decided every wise affair,
as an order from us. Verily, we were sending
(apostles) —[5] a mercy from thy Lord; verily, He
both hears and knows: from the Lord of the
heavens and the earth and what is between the
two, if ye were but sure. There is no god but
He, He quickens and He kills—your Lord and
the Lord of your fathers of yore! Nay, they in
doubt do play!

But expect thou the day when the heaven shall
bring obvious smoke [10] to cover men—this is |
grievous torment!

_ Our Lord! remove from us the torment ; verily,
we are believers.

How can they have the reminder (now), when
they have had a plain apostle, and when they turned
their backs away from him and said, ‘Taught! mad!’
Verily, we will remove the torment a little, (but) ye
will surely return!

[15] On the day when we will assault with the
great assault, verily, we will take vengeance.

And we already tried the people of Pharaoh when
there came to them a noble apostle : ‘Send back to

XLIV, 17-39. ΤΗΕ CHAPTER OF SMOKE. 219

me God’s servants; verily, I am to you a faithful
apostle ;’ and, ‘Exalt not yourselves above God;
verily, I come to you with obvious authority. And,
verily, I seek refuge in my Lord and your Lord,
that ye stone me not. [20] And if ye believe not in
me then let me alone!’

Then he called upon his Lord, ‘Verily, these are
a.sinful people.” So journey with my servants by
night—verily, ye will be pursued. But leave the sea
in quiet—verily, they are a host to be drowned!
How many gardens and springs have they left, [25]
and corn lands and a noble place, and comfort
wherein they did enjoy themselves!

Thus—and we gave them for an inheritance to
another people. And the heaven wept not for them,
nor the earth, nor were they respited.

But we saved the children of Israel from shame-
ful woe!—[30]—from Pharaoh; verily, he was
haughty, one of the extravagant! And we did
choose them, wittingly, above the worlds; and we
gave them signs wherein was an obvious trial !

Verily, these! say, ‘It is but our first death?; so
bring our fathers, if ye do speak the truth !’

[35] Are they better than the people of Tubba’h’,
and those before them? We destroyed them—
verily, they were sinners!

Nor did we create the heavens and the earth,
and what is between the two in sport: we did but
create them in truth, though most of them know
it not!

1 The Meccans, 3.1.6. we shall only die once.
3 The Himyarite Arabs, whose kings were called Tubba’h, i.e.
‘successors,’

220 THE QUR'AN. XLIV, 40- ΧΙ, 2.

[40] Verily, the day of separation is their appointed
term; the day when master shall not avail client
at all, nor shall they be helped; save whomsoever
God shall have mercy on; verily, He is the mighty,
the merciful !

Verily, the Zaqqtm tree (shall be) the food of the
sinful : [45] as it were melting’, shall it boil in their
bellies like the boiling of hot water!—‘Take him
and hale him into the midst of hell! then pour over
his head the torment of hot water !—Taste! verily,
thou art the mighty, the honourable! [50] Verily,
this is that whereon ye did dispute!’

Verily, the pious shall be in a safe place! in gar-
dens and springs, they shall be clad in satin and
stout silk face to face. Thus!—and we will wed
them to bright and large-eyed maids! [55] They shall
call therein for every fruit in safety. They shall not
taste therein of death save their first death, and we
will keep them from the torment of hell! Grace
from thy Lord, that is the grand bliss !

And we have only made it easy for thy tongue,
that haply they may be mindful. Then watch thou ;
verily, they are watching too !

Tue CHAPTER OF THE KNEELING.

(XLV. Mecca.)
In the name of the merciful and compassionate
God.
‘H.M. A revelation of the Book from God, the
mighty, the wise. Verily, in the heavens and the

1 Or ‘like the dregs of oil.’

XLV, 2-13. THE CHAPTER OF THE KNEELING. 221

earth are signs to those who believe; and in your
creation and the beasts that are spread abroad are
signs to a people who are sure; and in the alter-
nation of night and day, and the provision that God
has sent down from heaven and quickened thereby
the earth after its death, and in the veering of the
winds are signs unto a people who have sense.

[5] These are the signs of God which we recite to
thee in truth; and in what new story after God and
His signs will they believe ?

Woe to every sinful liar who hears God’s signs
sent to him, then persists in being big with pride
as though he heard them not—so give him the
glad tidings of grievous woe—and when he knows
something of our signs takes them for a jest!
These,—for them is shameful woe, behind them is
hell, and what they have earned shall not avail them
aught, nor what they have taken besides God for
patrons; and for them is mighty woe.

[10] This is a guidance, and those who misbelieve
in the signs ‘of their Lord, for them is torment of a
grievous plague.

God it is who subjects to you the sea that the
ships may sail thereon at his bidding, and that ye
may crave of His grace, and that haply ye may give
thanks; and He has subjected to you what is in the
heavens and what is in the earth,—all from Him;
verily, in that are signs unto a people who reflect.

Say to those who believe that they pardon those
who hope not for God’s days’, that He may reward
a people for that which they have earned.

1 That is, the successful battles against the infidels, ‘battles’
being always spoken of by the ancient Arabs as ‘days.’

222 ες ΤῈΕ QUR'AN, XLV, 14-22.

Whosoever acts aright it is for his own soul, and
whosoever does evil it is against it; then unto your

ord shall ye be returned.

[15] And we did bring the children of Israel the
Book and judgment and prophecy, and we provided
them with good things, and preferred them above
the worlds. And we brought them manifest proofs
of the affair, and they disputed not until after know-
ledge had come to them, through mutual envy.
Verily, thy Lord will decide between them on the
resurrection day concerning that whereon they did
dispute.

Then we did set thee? over a law concerning the
affair: follow it then, and follow not the lusts of
those who do not know. Verily, they shall not
avail thee against God at all; and, verily, the wrong-
doers are patrons of each other, but God is the
patron of those who fear.

This is an insight for men and a guidance and a
mercy to a people who are sure.

[20] Do those who commit evil deeds count that
we will make them like those who believe and work
righteous deeds, equal in their life and their death ?
—ill it is they judge.

And God created the heavens and the earth in
truth ; and every soul shall be recompensed for that
which it has earned, and they shall not be wronged.

Hast thou considered him who takes his lusts for
his god, and God leads him astray wittingly, and has
set a seal upon his hearing and his heart, and has
placed upon his eyesight dimness ? who then shall
guide him after God? Will they not then mind ?

1 Mohammed.

XLV, 23-33. THE CHAPTER OF THE KNEELING, 223

They say, ‘It is only our life in this world, we
die and we live, and naught destroys us but time!’
But they have no knowledge of this; they do but
suspect.

And when our signs are rehearsed to them with
evidences their only argument is to say, ‘ Bring our
fathers, if ye speak the truth.’

[25] Say,‘God quickens you, then He kills you,then
He will gather you unto the resurrection day, there
is no doubt therein; but most men do not know.’

God’s is the kingdom of the heavens and the
earth, and on the day when the Hour shall arise
on that day shall those who call it! vain be losers!
And thou shalt see each nation kneeling, each nation
summoned to its book, ‘To-day are ye rewarded for
that which ye have done.’

This is our Book that speaketh to you with truth;
verily, we have written down what ye have done. —

But as to those who believe and do righteous
deeds their Lord will make them enter into His
mercy: that is the obvious bliss.

[30] And as for those who misbelieve,—were not
my signs recited to you and ye were too big with pride
and ye were a sinful people? And when it was said,
‘Verily, the promise of God is true, and the Hour
there is no doubt therein;’ ye said, ‘We know not
what the Hour is, we only suspect, and we are not
sure.’

But there shall appear to them the evils of what
they have done, and that shall encompass them at
which they have been mocking. And it shall be
said, ‘To-day will we forget you as ye forgat the

1 The Qur'an

224 THE Qur’An. XLV, 33-XLVI, 4.

meeting of this day of yours, and your resort shall
be the fire, and ye shall have no helpers. That is
because ye took the signs of God for a jest and the
life of this world deceived you; wherefore to-day
ye shall not be brought forth therefrom, neither
shall ye be taken back into favour.’

[35] God’s then is the praise, the Lord of the
heavens and the Lord of the earth, the Lord of the
worlds! His is the grandeur in the heavens and the
earth, and He is the mighty and the wise!

THE CuHapTEeR OF Ext A‘HQAF!.
(XLVI. Mecca.)

In the name of the merciful and compassionate
God.

‘H.M. The revelation of the Book from God the
mighty, the wise.

We have only created the heavens and the earth.
and what is between the two in truth and for an
appointed time; but those who misbelieve from
being warned do turn aside.

Say, ‘ Have ye considered what ye call on beside
God?’ Show me what they have created of the
earth ? or have they share in the heavens ? Bring me
a book before this’ or a vestige of Knowledge: if ye
do tell the truth !

But who is more in error than he who calls beside
God on what will never answer him until the resur-
rection day and who are heedless of their calling,

1 Name of a tract of land in Si‘hr in Yemen.

XLVI, 5-14. THE CHAPTER OF ΕἸ, A'HQAF. 225

[5] and when men are gathered together are enemies
of theirs and do deny their service ?

And when our evident signs are recited to them,
those who misbelieve say of the truth when it comes
to them, ‘ This is obvious magic.’

Or do they say, ‘He has forged it?’ Say, ‘If 1
have forged ye cannot obtain for me aught from
God; He knows best what ye utter concerning it;
He is witness enough between me and you, and He
is the forgiving, the merciful.’

Say, ‘I am not an innovator among the apostles ;
nor do I know what will be done with me or with
you if I follow aught but what I am inspired with ;
nor am I aught but a plain warner.’

Say, ‘Have ye considered, if it is from God and
ye have disbelieved therein, and a witness from the
children of Israel testifies to the conformity of it,
and he believes while ye are too big with pride?
Verily, God guides not the unjust people.’

[10] And those who misbelieve say of those who
believe, ‘If it had been good, they would not have
been beforehand with us therein ;’ and when they
are not guided thereby, then will they say, ‘ This is
an old-fashioned lie.’

But before it was the Book of Moses, a model
and a mercy; and this is a book confirming it in
Arabic language, to warn those who do wrong and
as glad tidings to those who do well.

Verily, those who say, ‘Our Lord is God,’ and then
keep straight, there is no fear for them, and they
shall not be grieved. These are the fellows of
Paradise to dwell therein for aye, a recompence for
that which they have done.

We have prescribed for man kindness towards his

[9] Q

226 THE QuR’AN. XLVI, 14-19.

parents. His mother bore him with trouble and
brought him forth with trouble; and the bearing of
him and the weaning of him is thirty months; until,
when he reaches puberty, and reaches forty years,
he says, ‘Lord! stir me up that I may be thankful
for thy favours wherewith thou hast favoured me and
my parents ; and that I may do right to please Thee ;
and make it right for me in my offspring; verily, I
turn repentant unto Thee, and, verily, I am of those
resigned.’

[15] There are those from whom we accept the
best of what they have done, and we pass over their
offences—amongst the fellows of Paradise; the pro-
mise of truth which they have been promised.

But he who says to his parents, ‘Fie upon
you! Do ye promise me that I shall be brought
forth! when generations have passed away before
me ?’—then shall they both cry to God for help.
Woe to thee! Believe! Verily, the promise of
God is true. Then says he, ‘This is but old folks’
tales,’

There are those against whom the sentence was
due amongst the nations who have passed away
before them of ginns and men; verily, they have
been the losers; and for all are degrees of what
they have done, so that He may repay them their
works, and they shall not be wronged.

And the day when those who misbelieve shall be
exposed to the fire: ‘Ye made away with your good
things in your worldly life, and ye enjoyed them;
wherefore to-day shall ye be rewarded with the
torment of disgrace, for that ye were big with

1 Je. from the grave.

XLVI, 19-24. THE CHAPTER OF EL A‘HQAF. 227

pride in the earth without the right, and for that
ye did abomination.’

[20] Remember too the brother of ‘Ad! when he
warned his people at El A‘hq4f,—though warners
have passed away before him and after him,—‘ Serve
not other than God; verily, I fear for you the
torment of a mighty day!’

They said, ‘Hast thou come to us to turn us
from our gods? then bring us what thou dost
‘threaten us with, if thou art of those who speak
the truth!’ Said he, ‘ Knowledge is only with God:
but I will preach to you that which I am sent with,
though I see you are a people who are ignorant.’
And when they saw a traversing cloud approaching
their valleys they said, ‘This is a cloud to give us
rain. ‘Nay, but it is what ye sought to hasten on
—a wind in which is grievous torment; it will de-
stroy everything at the order of its Lord!’ And in
the morning naught was seen save their dwellings.
Thus do we reward the sinful people!

[25] We had established them in what we have
established you?, and we made for them hearing

aand eyesight and hearts; but neither their hearing
nor their eyesight nor their hearts availed them
aught, since they did gainsay the signs of God, and
that encompassed them whereat they had mocked.

And we destroyed the cities that are around
you :—and we turned about the signs that haply
they might return.

Why did not those help them, whom beside God
they took for gods that could draw nigh to Him?
Nay! they strayed away from them; for that was
their lie and what they had forged.

1 The prophet Hod. 3. 1.6. the Meccans.
Q2

228 THE QUR'AN, XLVI, 28-35.

And when we turned towards thee some of the
ginn listening to the Qur’4n', and when they were
present at (the reading of) it, they said, ‘ Be silent!’
and when it was over they turned back to their
people, warning them.

Said they, ‘O our people! verily, we have heard
a book sent down after Moses, verifying what came
before it, guiding to the truth, and unto the right
way. [30] O our people! respond to God's crier
and believe in Him, and He will pardon you your
sins and will deliver you from grievous woe.’

And whoso responds not to God’s crier shall not
frustrate Him in the earth, and shall not have any
patrons beside Him :—these are in obvious error!

Did they not see that God who created the heavens
and the earth, and was not wearied with creating
them, is able to quicken the dead ?—nay, verily, He
is mighty over all!

And the day when those who misbelieve shall be
exposed to the fire,—‘Is not this the truth ?’ they
shall say, ‘Yea, by our Lord!’ He shall say, ‘Then
taste the torment for that ye did misbelieve !’

Then do thou? be patient, as the apostles en-
dowed with a purpose were patient, and hasten not
on (their punishment). It shall be to them, on the
day they see what they are threatened with, as
though they [35] had tarried but an hour of the
day. A preaching this! Shall any perish but the
people who work abomination ?

1 See Introduction, p. xxx.
3. Addressed to Mohammed.

XLVI, 1-11. THE CHAPTER OF MOHAMMED. 229

Tue CHAPTER ΟΕ MOHAMMED, ALSO CALLED FIGHT. ~
(XLVII. Medinah.)

In the name of the merciful and compassionate
God.

Those who misbelieve and turn folk from God’s
way, He will make their works go wrong. But those
who believe and do right and believe in what is
revealed to Mohammed,—and it is the truth from
their Lord,—He will cover for them their offences
and set right their mind.

That is because those who misbelieve follow
falsehood, and those who believe follow the truth
from their Lord. Thus does God set forth for men
their parables.

And when ye meet those who misbelieve—then
striking off heads until ye have massacred them, and
bind fast the bonds!

[5] Then either a free grant (of liberty) or a
ransom until the war shall have laid down its bur-
dens. That!—but if God please He would con-
quer them—but (it is) that He may try some of you
by the others. And those who are slain in God's
cause, their works shall not go wrong ; He will guide
them and set right their mind; and will make them
enter into Paradise which He has told them of.

O ye who believe! if ye help God, He will help
you, and will make firm your footsteps.

But as for those who misbelieve—confound them |
and He will make their works go wrong.

[10] That is because they were averse from what
God has revealed ; but their works shall be void!

Have they not journeyed through the land and

230 THE QuR’AN. XLVII, 11-18.

seen how was the end of those before them? God
destroyed them ; and for the misbelievers is the like
thereof.

That is because God is the patron of those who
believe, and because the misbelievers have no
patron.

Verily, God causes those who believe and do
right to enter into gardens beneath which rivers
flow; but those who misbelieve enjoy themselves
and eat as the cattle eat; but the fire is the resort
for them!

How many a city, stronger than thy city which
has driven thee out, have we destroyed, and there
was none to help them!

[15] Is he who rests upon a manifest sign from
his Lord like him, the evil of whose works is made
seemly to him, and who follow their lusts ?

The similitude of Paradise which is promised to
the pious,—in it are rivers of water without corrup-
tion, and rivers of milk, the taste whereof changes
not, and rivers of wine delicious to those who drink ;
and rivers of honey clarified; and there shall they
have all kinds of fruit and forgiveness from their
Lord! (Is that) like him who dwells in the fire’
for aye? and who are given to drink boiling water
that shall rend their bowels asunder ?

Some of them there are who listen to thee, until
when they go forth from thee they say to those who
have been given the knowledge’, ‘What is this which’
he says now δ᾽ These are those on whose hearts
God has set a stamp and who follow their lusts.

1 To the more learned amongst the prophet’s companions, such
as Ibn ‘Abbas.

XLVII, 19-28. THE CHAPTER OF MOHAMMED. 231

But those who are guided, He guides them the
more, and gives them the due of their piety.

[20] Do they wait for aught but the Hour, that
it should come to them suddenly? The conditions
thereof have come already; how, when it has come
on them, can they have their reminder ?

Know thou that there is no god but God; and
ask pardon for thy sin and for the believers, men
and women; for God knows your return and
your resort !

Those who misbelieve say, ‘Why has not a
sirah been revealed ?’ but when a decisive βγῇ
is revealed and fighting is mentioned therein, thou
mayest see those in whose heart is sickness! look-
ing towards thee with the look of one fainting in
death. Preferable for them were obedience and a
reasonable speech! But when the matter is deter-
mined on, then if they believed God it were better
for them.

Would ye perhaps, if ye had turned back, have
_ done evil in the land and severed the bonds of
kinship ?

[25] It is these whom God has cursed, and has
made them deaf, and has blinded their eyesight!
Do they not peruse the Qur’4n? or are there locks
upon their hearts ?

Verily, those who turn their backs after the
guidance that has been manifested to them—Satan
induces them, but (God) lets them go on for a
time!

That is for that they say to those who are averse
from what God has revealed, ‘We will obey you in

1 See Introduction, p. lxiii.

232 ‘THE Qur’AN, XLVII, 28-39.

part of the affair!’ but God knows their secrets!
How will it be when the angels! take their souls,
smiting their faces and their backs ?

[30] This is because they follow what angers God
and are averse from His goodwill; and their works
are void.

Do those in whose hearts is sickness reckon that
God will not bring their malice forth ?

But did we please we would show thee them,
and thou shouldst know them by their cognisances.
But thou shalt known them by their distorting their
speech, and God knows their works !

But we will try you until we know those among
you who fight strenuously and the patient; and we
will try the reports concerning you.

Verily, those who misbelieve and turn folks off
God’s path, and break with the Apostle after
the guidance that has been manifested to them,
cannot harm God at all, and their works shall be
void !

[35] O ye who believe! obey God, and obey the
Apostle ; and make not your works vain.

Verily, those who misbelieve and turn folks off
God’s path, and then die misbelievers, God will not
pardon them. |

Then faint not, nor cry for peace while ye have
the upper hand; for God is with you and will not
cheat you of your works!

The life of this world is but a play and a sport;
but if ye believe and fear God, He will give you
your hire.

He does not ask you for (all) your property; if

1 Munkir and Nakir ; see Introduction, p. Ixix.

XLVI, 39-XLVIII, 6. THE CHAPTER OF VICTORY. 233

He were to ask you for it and to press you, ye would
be niggardly, and he would bring your malice out.

[40] Here are ye called upon to expend in God’s
cause, and among you are some who are niggardly;
and he who is niggardly is but niggardly against his
own soul: but God is rich and ye are poor, and if ye
turn your backs He will substitute another people
in your stead, then they will not be like you.

Tue CuHapTer or VIcTORY.
(XLVIII. Medinah.)

In the name of the merciful and compassionate
God.

Verily, we have given thee an obvious victory !
that God may pardon thee thy former and later sin},
and may fulfil His favour upon thee, and guide thee
in a right way, and that God may help thee with a
mighty help.

It is He who sent down his shechina? into the
hearts of the believers that they might have faith
added to their faith ;—and God’s are the hosts of
the heavens and the earth, and God is knowing,
wise—[5]to make the believers, men and women,
enter into gardens beneath which rivers flow, to
dwell therein for aye; and to cover for them their
offences ; for that with God is a grand bliss: and

1 Some of the commentators take this to mean sins committed
by Mohammed before his call and after; others refer the word to
the liaison with the Coptic handmaiden Mary, and to his marriage
with Zainab the wife of his adopted son Z4id. See Introduction,
pp. xxix and xl. ΄

3 Or tranquillity; see Part I, p. 38, note 2.

234 THE QuR’AN. XLVIIL, 6-12.

to torment the hypocrites, men and women, and the
idolaters, men and women, who think evil thoughts
of God ;—over them is a turn of evil fortune, and
God will be wrath with them and curse them, and
has prepared for them hell, and an evil journey
shall it be!

God’s are the hosts of the heavens and the
earth, and God is mighty, wise!

Verily, we have sent thee as a witness, and a
herald of glad tidings, and a warner ;—that ye may
believe in God and His Apostle, and may aid
Him and revere Him and celebrate His praises
morning and evening!

[10] Verily, those who swear allegiance to thee
do but swear allegiance to God ;—God’s hand is
above their hands! and whoso perjures himself does
but perjure himself against himself; but he who
fulfils what he has covenanted with God, God shall
bring him mighty hire.

The desert Arabs who were left behind! shall say,
‘Our wealth and our people occupied us ; ask pardon
then for us!’—they speak with their tongues what
is not in their hearts!

Say, ‘Who can control for you aught from God,
if He wish you harm or wish you advantage?’
Nay, God of what ye do is well aware!

Nay, ye thought that the Apostle and the believ-
ers would not ever return again to their families;
that was made seemly in your hearts! and ye
thought evil thoughts, and ye were a corrupt
people.

1 Alluding to certain tribes who held aloof from the expedition
of “Hudaibtyeh.

XLVIII, 13-18. THE CHAPTER OF VICTORY. 235

Whoso believes not in God and His Apostle—
we have prepared for the unbelievers a blaze!

God’s is the kingdom of the -heavens and of the
earth. He pardons whom He pleases, and tor-
ments whom He pleases; and God is forgiving,
merciful.

[15] Those who were left behind? shall say when
ye have gone forth to spoils that ye may take, ‘ Let
us follow you;’ they wish to change God’s words.
Say, ‘Ye shall by no means follow us; thus did
God say before!’

They will say,‘ Nay! but ye envy us!’ Nay! they
did not understand save a little.

Say to those desert Arabs who were left behind,
‘Ye shall be called out against a people endowed
with vehement valour’, and shall fight them or
they shall become Muslims. And if ye obey, God
will give you a good hire ; but if ye turn your backs,
as ye turned your backs before, He will torment
you with grievous woe!’

There is no compulsion on the blind, and no com-
pulsion on the lame, and no compulsion on the sick,
but whoso obeys God and His Apostle, He will
make him enter gardens beneath which rivers
flow; but whoso turns his back He will torment
with grievous woe.

God was well pleased with the believers when

1 In an expedition against the Jews of Khaibar, which Mo-
hammed undertook shortly after his return from ‘Hudaibiyeh, and
obtained considerable booty, which he shared only with those who
had accompanied him on the previous occasion.

2 The followers of Musdilimah, Mohammed’s rival, and the
tribes that had apostatized from Islam. Some think it refers to the
Greeks and Persians.

2536 THE QUR'AN. XLVIII, 18-25.

they did swear allegiance to thee beneath the tree’;
and He knew what was in their hearts, and He
sent down His shechina? upon them and rewarded
them with a victory nigh at hand ὃ, and many spoils
for them to take; for God is mighty, wise!

[20] God promised you many spoils and hastened
this on for you, and restrained men’s hands from
you; and it may be a sign for the believers and
guide you in a right way;—and other (spoils) which
ye could not gain; but God has encompassed them ;
’ for God is mighty over all.

And had those who misbelieved fought you, they
would have turned their backs; then they would
have found neither patron nor helper !—God's
course which has been followed before, and thou
shalt find no change in the course of God!

He it was who restrained their hands from you,
and your hands from them in the mid-valley of
Mecca‘ after He had given you the victory over
them ; for God on what ye do doth look!

[25] Those who misbelieved and turned (you)
away from the Sacred Mosque, and (turned away)
the offering, kept from arriving at its destined
place®; and had it not been for believing men and
believing women whom ye knew not, whom ye
might have trampled on, and so a crime might have

1 At ‘Hudaibiyeh.

3. See Part I, p. 38, note 2.

8. Either the success at Kh4ibar or the taking of Mecca.

4 Alluding to the truce concluded at ‘Hudaibtyeh.

5 Mohammed having only set out with the intention of peace-
ably performing the pilgrimage, carried cattle with him to sacrifice
in the valley of Mina, but was obliged by the Qur@is to turn back.
See Introduction, pp. xxxix, xl.

XLVIII, 25-28. | THE CHAPTER OF VICTORY. 237

occurred to you on their account without your
knowledge—that God may make whomsoever He
pleases enter into His mercy. Had they been dis-
tinct from one another, we would have tormented
those of them who misbelieved with grievous woe.

. When those who misbelieved put in their hearts
pique—the pique of ignorance'—and God sent
down His shechina upon His Apostle and upon
the believers, and obliged them to keep to the word
of piety®, and they were most worthy of it and most
suited for it; for God all things doth know.

God truly verified for His Apostle the vision?
that ye shall verily enter the Sacred Mosque, if
God please, in safety with shaven heads or cut
hair, ye shall not fear; for He knows what ye know
not, and He has set for you, beside that, a victory
nigh at hand‘.

He it is who sent His Apostle with guidance

1 Suhail ibn ‘Amr, who concluded the truce with Mohammed at
‘Hudaibiyeh, objected to the formula ‘In the name of the mer-
ciful and compassionate God,’ with which the prophet ordered ‘Alt
to commence the document, and insisted on the heathen formula
‘In Thy name, O God!’ He also refused to admit the words
‘Mohammed, the Apostle of God,’ saying, that if they had granted
so much they would not have opposed him; the words ‘Mohammed
the son of Abdallah’ were therefore substituted. These objections
were so annoying to the Muslims, that it was with difficulty that
Mohammed could restrain them from an immediate breach of the
peace.

2 The Mohammedan profession of faith, ‘There is no god but
God, and Mohammed His servant is the Apostle.” Or it may be
the initial formula which the unbelieving Meccans rejected.

* Mohammed dreamed that he would accomplish the pilgrimage
to Mecca with all its rites; the affair at ‘Hudaibiyeh disappointed
his followers, but in the following year it was fulfilled.

‘ T.e. that of Khaibar.

238 THE QUR'AN. = XLVIII, 28-XLIX, 2.

and the religion of truth to set it above all religion ;
for God is witness enough !

Mohammed is the Apostle of God, and those who
are with Him are vehement against the misbelievers,
—compassionate amongst themselves; thou mayest
see them bowing down, adoring, craving grace from
God and His goodwill,— their marks are in their
faces from the effects of adoration ;—that is their
similitude in the law? and their similitude in the
gospel; as a seedling puts forth its sprouts and
strengthens it, and grows stout, and straightens
itself upon its stem, delighting the sower!—that
the misbelievers may be angry at them ;—God
has promised those of them who believe and do
right—forgiveness and a mighty hire.

THe CHAPTER OF THE INNER CHAMBERS.

(XLIX. Medinah.)

In the name of the merciful and compassionate
God.

O ye who believe! do not anticipate God and
His Apostle, but fear God; verily, God both hears
and knows.

O ye who believe! raise not your voices above
the voice of the prophet, and do not speak loud
to him as ye speak loud to one another?, lest your
works become vain, while ye do not perceive.

1 Or the Pentateuch.

3. Said to refer to a dispute between Abu Bekr and ‘Omar, in the
course of which they came to high words in the presence of the
prophet.

XLIX, 3-9. CHAPTER OF THE INNER CHAMBERS, 239

Verily, those who lower their voice before the
Apostle of God, they are those whose hearts God
has proved for piety, for them is forgiveness and
a mighty hire.

Verily, those who cry out to thee from behind
the inner chambers!, most of them have no sense;
[5] but did they wait until thou come out to them,
it were better for them ;—but God is forgiving,
merciful.

O ye who believe! if there come to you a sinner
with an information, then discriminate, lest ye fall
upon a people in ignorance and on the morrow
repent of what ye have done*

And know that among you is the Apostle of God ;
if he should obey you in many a matter ye would
commit a sin®; God has made faith beloved by you,
and has made it seemly in your hearts, and has
made misbelief and iniquity and rebellion hateful
to you.—These are the rightly directed—grace from
God and favour! and God is knowing, wise.

And if the two parties of the believers quarrel‘,

1 Two of the Arabs wishing to speak with Mohammed when
he was sleeping at noon in his harfm, cried out rudely to him,
‘Mohammed, come out to us!’ See p. 82.

8 Al Walid ibn ’Hugb& was sent by Mohammed to collect the
zakat (see Introduction, p. Ixxiii) from the tribe of Mustaleq, with
whom he had had a feud in the time preceding Islam. Seeing |
them coming out to meet him in large numbers, he grew appre-
hensive, and returned hastily with the information that the tribe
had refused the tribute. Mohammed thereupon sent ‘Halfd ibn
Walid to reduce them by force, when it was found that the former
messenger’s fears had been quite groundless.

5 T.e. ye would mislead him.

4 Alluding to one of the frequent disputes between the tribes of
Aus and ‘Hazrag at Medinah. See Introduction, p. xxxiv.

240 THE QuR’AN. XLIX, 9-13.

then make peace between them; and if one of the
twain outrages the other, then fight the party that
has committed the outrage until it return to God’s
bidding ; and if it do return then make peace be-
tween them with equity, and be just; verily, God
loves the just.

[10] The believers are but brothers, so make
peace between your two brethren and fear God,
haply ye may obtain mercy!

O ye who believe! let not one class ridicule
another whe are perchance better than they; nor
let women ridicule other women who are perchance
better than they; and do not defame each other,
- nor call each other bad names—an ill name is ini-
quity after faith?!

O ye who believe! carefully avoid suspicion ;
verily, some suspicion is a sin. And do not play
the spy, nor backbite each other; would one of
you like to eat his dead brother’s flesh >—why!
ye would abhor it! then fear God; verily, God is
relentant, compassionate.

O ye folk! verily, we have created you of male
and female, and made you races and tribes that ye
may know each other.

Verily, the most honourable of you in the sight
of God is the most pious of you; verily, God is
knowing, aware !

1 Te. it is defamation to charge a person who has embraced the
faith with iniquity. The passage is said to have been revealed on
account of Zafiyah bint ‘Huyai, one of the prophet’s wives, who
complained to him that she had been taunted by the other women Ὁ
with her Jewish origin. Mohammed answered her, ‘Canst thou
not say, “Aaron is my father, Moses my uncle, and Mohammed
my husband? ”’

XLIX, 14-L, 4. THE CHAPTER OF 0. 241

The desert Arabs say, ‘We believe.’ Say, ‘Ye
do not believe; but say, “ We have become Mus-
lims ;” for the faith has not entered into your hearts :
but if ye obey God and His Apostle He will not
defraud you of your works at all: verily, God is
forgiving, compassionate !’ .

[15] The believers are only those who believe
in God and His Apostle, and then doubt not, but
fight strenuously with their wealth and persons in
God’s cause—these are the truth-tellers!

Say, ‘Will ye teach God your religion?’ when
God knows what is in the heavens and what is in
the earth, and God all things doth know!

They deem that they oblige thee by becoming
Muslims. Say, ‘Nay! deem not that ye oblige me
by your becoming Muslims! God obliges you, by
directing you to the faith, if ye do speak the truth!’

Verily, God knows the unseen things of the
heavens and the earth, and God on what ye do
doth look.

Tue CuapTer oF Q.
(L. Mecca.)

In the name of the merciful and compassionate

God.

Q. By the glorious Qur’4n! nay, they wonder
that there has come to them a warner from amongst
themselves ; and the misbelievers say, ‘This is a
wondrous thing! What, when we are dead and
have become dust ?—that is a remote return!’

We well know what the earth consumes of them,
for with us is a book that keeps (account).

[9] R

242 THE QURAN. L, 5-15.

[5] Nay, they call the truth a lie when it comes
to them, and they are in a confused affair 1.

Do not they behold the heaven above them, how
we have built it and adorned it, and how it has no
flaws ?

And the earth, we have stretched it out and
thrown thereon firm mountains, and caused to grow
thereon every beautiful kind.

An insight and a reminder to every servant who
repents !

And we sent down from the heaven water as a
blessing, and caused to grow therewith gardens and
the harvest grain !

[10] And the tall palm trees having piled up
spathes, for a provision to (our) servants; and we
quickened thereby a dead land; thus shall the
resurrection be!

Before them the people of Noah and the fellows
of ar Rass? and Thamdd and“‘Ad and Pharaoh
called the apostles liars; and the brethren of Lot
and the fellows of the Grove® and the people of
Tubba’h* all called the prophets liars, and the
threat was duly executed.

Were we then fatigued with the first creation ?
nay! but they are in obscurity concerning the new
creation. .

[15] But we created man, and we know what his

1 Alluding to the various opinions expressed by the unbelievers
with reference to the Qur'an; some calling it sorcery or divination,
others poetry, and some asserting it to be ‘old folks’ tales’ or
mere invention.

2 See Part II, p. 86, note 3.

5 See Part I, p. 249, note 3.

4 See Chapter XLIV, verse 35, p. 219, note 3.

L, 15-30. THE CHAPTER OF 0. 243

soul whispers; for we are nigher to him than his
jugular vein!

When the two meeters meet}, sitting the one on
the right and the other on the left, not a word does
he utter, but a watcher is by him ready!

And the agony of death shall come in truth !—
‘that is what thou didst shun !’

And the trumpet shall be blown!—that is the
threatened day!

[20] And every soul shall come—with it a driver
and a witness!

“Thou wert heedless of this, and we withdrew
thy veil from thee, and to-day is thine eyesight
keen?!’

And his mate shall say, ‘This is what is ready
for me (to attest).

‘ Throw into hell every stubborn misbeliever*!—
who forbids good, a transgressor, a doubter! [25]
who sets other gods with God—and throw him, ye
twain, into fierce torment!’

His mate shall say, ‘Our Lord! I seduced him
not, but he was in a remote error.’ ,

He shall say, ‘Wrangle not before me; for I sent
the threat to you before. The sentence is not
changed with me, nor am I unjust to my servants.’

On the day we will say to hell, ‘Art thou full?’
and it will say, ‘Are there any more ?’

[30] And Paradise shall be brought near to the
pious,—not far off.

* The two recording angels, who accompany every man and
note down his every word and action.

* These words are supposed to be addressed by the ‘driver’ to
the unbelieving soul. 1

® These words are spoken by God.

R2

244 THE Qur’AN. L, 31-43.

This is what ye are promised, to every one who
turns frequently (to God) and keeps His command-
ments : who fears the Merciful in secret and brings
a repentant heart.

‘ Enter into it in peace : this is the day of eternity ! Ν

They shall have what they wish therein, and in-
crease from us!

[35] How many a generation have we destroyed
before them, mightier than they in prowess !

Pass through the land, is there any refuge! ?
Verily, in that is a reminder to whomsoever has a
heart, or gives ear, and is a witness thereto.

We did create the heavens and the earth and
what is between the two in six days, and no weari-
ness touched us 3.

Be thou patient then of what they say, and cele-
brate the praises of thy Lord before the rising of
the sun and before the setting. And through (some)
of the night celebrate His praise and aad additional
adorations ὃ.

[40] And listen for the day when the crier shall cry
from a near place*;—the day when they shall hear
the shout® in truth—that is the day of coming forth!

Verily, we quicken and we kill, and unto us the
journey is!

On the day when the earth shall be cleft asunder

11. 6. from the vengeance of God. ᾿

* A protest against the assertion that God rested on the
seventh day.

5 Two sigdahs used at the evening prayers, but not incumbent
on the worshipper.

4.1.6. a place from which all men may hear; generally supposed
by Muslims to be the temple at Jerusalem.

5 The sound of the last trumpet.

Ι,,,3-:11,18. THE CHAPTER OF THE SCATTERERS. 245

from them swiftly;—that is a gathering together
which is easy to us!

We know what they say; nor art thou over them
one to compel.

[45] Wherefore remind, by the Qur’4n, him who
fears the threat.

THe CHAPTER OF THE SCATTERERS.
(LI. Mecca.)

In the name of the merciful and compassionate
God.

By the scatterers! who scatter! and by those
pregnant? with their burden! and by those running
on ὃ easily! and by the distributors ὁ of affairs! —[5]
verily, what ye are threatened with is surely true!

And, verily, the judgment will surely take place!

By the heaven possessed of paths! verily, ye are
at variance in what ye say!

He is turned from it who is turned.

[10] Slain be the liars, who are heedless in a flood
(of ignorance).

They will ask, ‘When is the day of judgment ?’
The day when at the fire they shall be tried.
—‘Taste your trial! this is what ye wished to
hasten on!’

[15] Verily, the pious are in gardens and springs,
taking what their Lord brings them. Verily, they
before that did well. But little of the night they
slept; and at the dawn they asked forgiveness.

1 The winds. 3 The clouds. 5 The ships.
* Angels or winds.

246 THE QUR'AN. LI, 19-36.

And in their wealth was what was due to him who
asked, and him who was kept back from asking.

[20] And in the earth are signs to those who are
sure, and in yourselves,—what ! do ye not then see?

And in the heaven is your provision and that
which ye are promised’.

But by the Lord of the heaven and the earth!
verily, it is the truth,—like that which ye do utter?!

Has the tale of Abraham’s honoured guests
reached thee*? [25] When they entered in unto
him and said, ‘ Peace!’ he said, ‘ Peace !—a people
unrecognised.’

And he went aside unto his people and fetched a
fat calf, and brought it nigh unto them; said he,
‘ Will ye then not eat ?’-

And he felt a secret fear of them: said they,
‘Fear not. And they gave him glad tidings of a
knowing boy.

And his wife approached with a noise, and smote
her face, and said, ‘An old woman, barren !’

[30] Said they, ‘Thus says thy Lord, He is
knowing, wise.’ Said he, ‘And about what is your
errand, O ye messengers ῥ᾽

They said, ‘Verily, we are sent unto a sinful
people, to send upon them stones of clay, marked
from thy Lord for the extravagant +.’

[35] And we sent out therefrom such as were in
it of the believers ; but we only found therein one
house of Muslims.

1 T.e. rain, which produces material sustenance, and there too is
the promise of the future life.

2 T.e. unreserved and plain as ye yourselves affirm truths to each
other.

δι 568 Part I, pp. 212-214. 4 See Part I, p. 214, note 1.

LI, 37-49. THE CHAPTER OF THE SCATTERERS. 247

And we left therein a sign to those who fear the
grievous woe.

And in Moses; when we sent him to Pharaoh
with obvious authority.

But he turned his back towards his column !, and
said, ‘A sorcerer or mad!’

[40] And we seized ‘him and his hosts and hurled
them into the sea; for he was to be blamed.

And in ‘Ad, when we sent against them a deso-
lating wind, that left naught on which it came with-
out making it ashes!

And in Thamdd, when it was said to them,
‘Enjoy yourselves for a season.’ But they revolted
against the bidding of their Lord; and the noise
caught them as they looked on. [45] And they
could not stand upright, and they were not
helped!

And the people of Noah of yore; verily, they
were an abominable people.

And the heaven—we have built it with might,
and, verily, we do surely give it ample space !

And the earth—we have spread it out; and how
well we lay it out!

And of everything have we created pairs, haply
ye may be mindful.

[50] Flee then to God; verily, I am a plain
warner from Him to you!

And do not set with God another god; verily, I
am a plain warner from Him to you!

Thus there came no apostle to those before them,
but they said, ‘A sorcerer, mad!’

1 Either Pharaoh’s forces, or one of his nobles, or something
else on which he relied. See Part I, p. 214, first line, and note 1.

248 THE QUR’AN. LI, 509-111, 9-

Do they bequeath it? to each other ὃ

Yea, they are an outrageous people !

So turn thy back upon them, so thou wilt not be
to blame.

[55] And remind ; for, verily, the reminder shall
profit the believers.

And I have not created the ginn and mankind
save that they may worship me.

‘I do not desire any provision from them, and I do
not wish them to feed me.

Verily, God, He is the provider, endowed with
steady might.

Verily, for those who injure (the Apostle) shall
be a portion like the portion of their fellows 3, but
let them not hurry Me!

[60] Then woe to those who misbelieve from
their day which they are threatened.

Tre CHAPTER OF THE Mount.
(LII. Mecca.)

«νι the name of the merciful and compassionate
God.

By the mount! by the Book inscribed upon an
outstretched vellum! by the frequented house?! [5]
by the elevated roof‘! by the swelling sea! verily,
the torment of thy Lord will come to pass ;—there
is none to avert it!

The day when the heavens shall reel about,

1 Le. this taunt.

2 T.e. like the fate of those who wronged the apostles of old.

8.1, 6, either the Kaabah itself or the model of it, said to exist in
the heavens and to be frequented by the angels,

“ Le. of heaven,

ΜΙ, 10-27. THE CHAPTER OF THE MOUNT. 249

[10] and the mountains shall move about,—then
woe upon that day to those who call (the apostles)
liars, who plunge into discussion for a sport !

On the day when they shall be thrust away into
the fire of hell,—‘ This is the fire, the which ye used
to call a lie!—[15] Is it magic, this? or can ye not
see ?—broil ye therein, and be patient thereof or
be not patient, it is the same to you: ye are but
rewarded for that which ye did do!’

Verily, the pious (shall be) in gardens and
pleasure, enjoying what their Lord has given
them; for their Lord will save them from the
torment of hell.

‘Eat and drink with good digestion, for that which
ye have done!’

[20] Reclining on couches in rows; and we will
wed them to large-eyed maids.

And those who believe and whose seed follows
them in the faith, we will unite their seed with them;
and we will not cheat them of their work at all ;—
every man is pledged for what he earns ὃ.

And we will extend to them fruit and flesh such as
they like. They shall pass to and fro therein a cup
in which is neither folly nor sin.

And round them shall go boys of theirs, as
though they were hidden pearls.

[25] And they shall accost each other and ask
questions, and shall say, ‘Verily, we were before
amidst our families shrinking with terror?, but

God has been gracious to us and sawed us from
the torment of the hot blast. \
1 Every man is pledged to God for his conduct, and, if he does

well, redeems himself.
2 At the thought of the next life.

250 THE QuR’AN. "LIT, 28-42.

‘Verily, we used to call on Him before; verily,
He is the righteous, the compassionate !’

Wherefore do thou? remind them: for thou art,
by the favour of thy Lord, neither a soothsayer nor
mad!

Will they say, ‘A poet ; we wait for him the sad
accidents of fate ?’

[30] Say, ‘Wait ye then; for I too am of those
who wait!’

Do their dreams bid them this? or are they an
outrageous people ?

Or will they say, ‘He has invented it ?’—nay,
but they do not believe !

But let them bring a discourse like it, if they tell
the truth !

[35] Or were they created of nothing, or were they
the creators? Or did they create the heavens and
the earth ?—nay, but they are not sure!

Or have they the treasures of thy Lord? or are
they the governors supreme ? .

Or have they a ladder whereon they can listen ? >—
then let their listener bring obvious authority.

Has He daughters, while ye have sons ?

[40] Or dost thou ask them a hire, while they are
borne down by debt ?

Or have they the unseen, so that they write it
down ?

Or do they desire a plot?—but those who mis-
believe it is who are plotted against!

1 Addressed to Mohammed.

3 I. 6. a ladder reaching to the gates of heaven, upon which they
may stand and listen to the angels discoursing, as the devils do.
See Part I, pp. 50, 51, note 2.

111,43-1Π|,6, THE CHAPTER OF THE STAR. 251

Or have they a god beside God? celebrated be
God’s praises above what they join with Him!

But if they should see a fragment of the sky falling
down, they would say, ‘Clouds in masses!’ -

[45] But leave them till they meet that day of
theirs whereon they shall swoon’; the day when
their plotting shall avail them a and they shall
not be helped!

And, verily, there is a torment beside that? for
those who do wrong; but most of them do not
know!

But wait thou patiently for the judgment of thy
Lord, for thou art in our eyes. And celebrate the
praises of thy Lord what time thou risest, and in
the night, and at the fading of the stars!

Tue CHAPTER OF THE STAR.

(LITI. Mecca.)

In the name of the merciful and compassionate
God.

By the star when it falls, your comrade errs not,
nor is he deluded! nor speaks he out of lust! It is
but an inspiration inspired! [5] One mighty in
power® taught him, endowed with sound under-
standing, and appeared, he being in the loftiest
tract. .

1 At the sound of the last trumpet.

2 Te. beside the torment of the judgment day they shall be
punished with defeat and loss here.

8 The angel Gabriel, who appeared twice to Mohammed in his
natural form, namely, on the occasion of the ‘ Night Journey,’ to
which this passage refers, and on the first revelation of the Qur'an.
(See Introduction, pp. xx and xxxii.)

252 THE Qur’AN, LIII, 7-30.

Then drew he near and hovered o’er! until he
was two bows’ length off or nigher still! [10] Then
he inspired his servant what he inspired him; the
heart belies not what he saw! What, will ye dispute
with him on what he saw ?

And he saw him another time, by the lote tree
none may pass; [15] near which is the garden of the
Abode! When there covered the lote tree what
did cover it! The sight swerved not nor wandered.

' He saw then the greatest of the signs of his Lord.

Have ye considered Allat and Al *Huzzé, [20]
and Manat the other third’? Shall there be male
offspring for Him and female for you? That were
an unfair division! They are but names which ye
have named, ye and your fathers! God has sent
down no authority for them! They do but follow
suspicion and what their souls lust after !—And yet
there has come to them guidance from their Lord.

Shall man have what he desires ? [25] But God’s
is the hereafter and the present!

How many an angel in the heaven !—their inter-
cession avails not at all, save after God has given
permission to whomsoever He will and is pleased’
with !

Verily, those who believe not in the hereafter do
surely name the angels with female names? !—but
they have no knowledge thereof; they do but follow
suspicion, and, verily, suspicion shall not avail against
the truth at all!

[30] But turn aside from him who turns his back
upon our remembrance and desires naught but this

1 See Introduction, p. xxvii, and Part II, p. 62, note 1.
2 See Introduction, pp. xii and xiii.

LIII, 30-46. THE CHAPTER OF THE STAR. 253

world’s life! This is their sum of knowledge;
verily, thy Lord knows best who has erred from
His way, and He knows best who is guided!

God’s is what is in the heavens and what is in the
earth, that He may reward those who do evil for
what they have done; and may reward those who
do good with good! those who shun great sins and
iniquities,—all but venial faults——verily, thy Lord
is of ample forgiveness ; He knows best about you,
when He produced you from the earth, and when ye
were embryos in the wombs of your mothers.

Make not yourselves out, then, to be pure; He
knows best who it is that fears.

Hast thou considered him who turns his back ἢ
who gives but little [35] and then stops!? Has he
then the knowledge of the unseen, so that he can
see ?

Has he not been informed of what is in the pages
of Moses and Abraham who fulfilled his word ?—
that no burdened soul shall bear the burden of
another? [40] and that man shall have only that
for which he strives; and that his striving shall at
length be seen? Then shall he be rewarded for
it with the most full reward; and that unto thy
Lord is the limit; [45] and that it is He who makes
men laugh and weep; and that it is He who kills
and makes alive; and that He created pairs, male

1 This passage refers to one El Walfd ibn Mugsdirah, who
being abused for following Mohammed and forsaking the religion
of the Qurdis, answered that he had done so to escape divine ven-
geance. Thereupon an idolater offered to take on himself El
Walid’s sin for a certain sum of money. The offer was accepted,
and Walfd apostatized from El Islam, paying down a portion of

the amount agreed upon at the time. Later on he refused to pay
the balance on the ground that he had already paid enough.

254 THE QUR’AN, LIII, 46-LIV, 1.

and female, from a clot when it is emitted; and that
for Him is the next production’; and that he en-
riches and gives possession; [50] and that He is
the Lord of the Dog-star’, and that He it was who
destroyed ‘Ad of yore, and Thamdd, and left none
of them ; and the people of Noah before them,—
verily, they were most unjust and outrageous !

And the overthrown (cities)* He threw down; [55]
and there covered them what did cover them!

Which then of your Lord’s benefits do ye dis-
pute ?

This is a warner, one of the warners of yore!

The approaching day approaches; there is none
to discover it but God.

At this new discourse then do ye wonder ? [60]
and do ye laugh and not weep? and ye divert your-
selves the while!

But adore God and serve (Him)*.

Tur CHAPTER OF THE Moon,
(LIV. Mecca.)

ΤΊ ἐν the name of the merciful and compassionate
God.

The Hour draws nigh, and the moon is split

1 Le. the resurrection,

2 Sirius, or the Dog-star, was an object of worship amongst the
ancient Arabs.

8 Sodom, Gomorrah, &c.

* At this verse the Qurais, who were present at the first reading
of this chapter when their gods were spoken well of, fell down
adoring with Mohammed. See Introduction, p. xxxii.

LIV, 1-11. THE CHAPTER OF THE MOON. 255

asunder}, But if they see a sign they turn aside
and say, ‘ Magic, continuous?!’

And they call it a lie and follow their lusts; but
every matter is settled!

There has come to them some information® with
restraint in it—[5] wisdom far-reaching—but warners
avail not!

But turn thy back on them !

The day when the caller* shall call to an awk-
ward thing®.

Humbly casting down their looks shall they come
forth from their graves, as though they were locusts
scattered abroad !

Hurrying forwards to the caller !\the misbelievers
shall say, ‘ This is a difficult ‘apts

Noah’s people before them called (the apostles)
liars; they called our servant a liar; and they said,
‘Mad!’ and he was rejected.

[10] And he called upon his Lord, ‘Verily, I am
overcome, come then to my help!’

And we opened the gates of heaven with water
pouring down!

1 According to a tradition this refers to a miracle: the un-
believers having asked for a sign, the moon appeared to be cloven
in twain. The tradition is, however, supported by very doubtful
authority, and is directly opposed to the teaching of the Qur’an
elsewhere, for the power to comply with the demand for a sign is
always distinctly disclaimed. The more usual explanation is the
natural one, that the expression merely refers to one of the signs
of the day of judgment.

2 This word is interpreted by some to mean ‘transient,’ by
others ‘ powerful.’

® The Qur'an.

4 The angel IsrAfil.

5 The last judgment.

256 THE QuR’AN. LIV, 12-31.

And we made the earth burst forth in springs,
and the waters met at a bidding already decreed.

But we bore him on the thing of planks and
nails; sailing on beneath our eyes, a reward for him
who had been disbelieved !

[15] And we left it a sign ;—but is there any one
who will mind ? .

‘Ad called the apostles liars, and how was my
punishment and my warning ἢ

Verily, we sent on them a cold storm wind on
a day of continuous ill-luck!

[20] It reft men away as though they had been
palm stumps torn up!

We have made the Qur’4n easy as a reminder—
but is there any one who will mind ?

Thamtd called the warnings lies, and said, ‘A
mortal, one of us, alone, shall we follow him? then
indeed were we in error and excitement?! —

[25]‘ Is the warning cast on him alone among us?
nay, he is an insolent liar!

‘They shall know to-morrow about the insolent
liar ! ᾿

‘Verily, we are about to send the she-camel as a
trial for them, then watch them and have patience!
and inform them that the water is shared between
them (and her); each draught shall be sought by
turns.’

Then they called their companion, and he plied
(a knife) and hamstrung her.

[30] Then how was my punishment and my
warning? Verily, we sent against them one noise,
and they were like the dry sticks of him who
builds a fold.

1 Or madness.

LIV, 32-30. THE CHAPTER OF THE MOON. 257

We have made the Qur’4n easy as a reminder—
but is there any one who will mind?

Lot’s people called the apostles liars; verily, we sent
against them a heavy sand storm; all, save Lot’s
family, we saved them at the dawn. [35] Asa favour
from us; so do we reward him who gives thanks! .

He indeed had warned them of our assault, but
they doubted of the warning.

And they desired his guest, and we put out their
eyes.—

‘So taste ye my torment and warning!’

And there overtook them on the morning a set-
tled punishment !—

‘So taste ye my torment and warning !’

[40] We have made the Qur’4n easy as a re-
minder—but is there any one who will mind ?

The warning came to Pharaoh’s people; they
called our signs all lies, and we seized on them with
the seizing of a mighty powerful one.

Are your misbelievers better than they? or have
ye an exemption in the Scriptures? Or do they
say we are a victorious company ?

[45] The whole shall be routed and shall turn
their backs in flight}.

Nay, the Hour is their promised time! and the
Hour is most severe and bitter !

Verily, the sinners are in error and excitement.
On the day when they shall be dragged to the fire
upon their faces !—‘ Taste ye the touch of hell.’

Verily, everything have we created by decree,
[50] and our bidding is but one (word), like the
twinkling of an eye!

1 This is appealed to by Muslims as a prophecy fulfilled at the
battle of Bedr.

[9] 5

258 THE QuR’AN. LIV, s1—LV, 17.

We have destroyed the like of you—but is there
any who will mind ?

And everything they do is in the books’, and
everything small and great is written down.

Verily, the pious shall be amid gardens and rivers,
[55] in the seat of truth, with the powerful king.

Tue CHAPTER OF THE MERCIFUL.
(LV. Mecca.)

In the name of the merciful and compassionate God.

The Merciful taught the Qur’4n;

He created man, taught him plain speech.

The sun and the moon have their appointed time ;

[5] The herbs and the trees adore;

And the heavens, He raised them and set the balance,
that ye should not be outrageous in the balance;

But weigh ye aright, and stint not the balance.

And the earth He has set it for living creatures;
[10] therein are fruits and palms, with sheaths;
and grain with chaff and frequent shoots ;

Then which of your Lord’s bounties will ye twain
deny ?

He created men of crackling clay like the potters.
And He created the ginn from smokeless fire.

[15] Then which of your Lord’s bounties will ye
twain deny?

The Lord of the two easts? and the Lord of the
two wests !

1 The books kept by the recording angels.
2 See p. 214, note 1.

LV, 18-33. THE CHAPTER OF THE MERCIFUL, 259

Then which of your Lord’s bounties will ye twain
deny ?

He has let loose the two seas that meet together ;
[20] between them is a barrier they cannot pass!
Then which of your Lord’s bounties will ye twain

deny ?

He brings forth from each pearls both large and
small !

Then which of your Lord’s bounties will ye twain
deny?

His are the ships which rear aloft in the sea like
mountains.

[25] Then which of your Lord’s bounties will ye
twain deny? :

Every one upon it? is transient, but the face of thy
Lord endowed with majesty and honour shall
endure.

Then which of your Lord’s bounties will ye twain
deny ? :

Of Him whosoever is in the heaven and the earth
does beg; every day He is in (some fresh)
business !

[30] Then which of your Lord’s bounties will ye
twain deny ?

We shall be at leisure for you, O ye two weighty
ones? !

Then which of your Lord’s bounties will ye twain
deny ?

O assembly of ginns and mankind! if ye are able
to pass through the confines of heaven and earth

1 The earth.
5.1. 6. mankind and the ginn; the meaning is, that God will have
leisure to judge them both.

52

260 THE Qur’AN. LV, 33-50.

then pass through them !—ye cannot pass through
save by authority!

Then which of your Lord’s bounties will ye twain
deny?
[35] There shall be sent against you a flash of fire,
and molten copper, and ye shall not be helped !
Then which of your Lord’s bounties will ye twain
deny ?

And when the heaven is rent asunder and become
rosy red '—(melting) like grease!

Then which of your Lord’s bounties will ye twain
deny ?

On that day neither man nor ginn shall be asked
about his crime!

[40] Then which of your Lord’s bounties will ye
twain deny ?

The sinners shall be known by their marks, and
shall be seized by the forelock and the feet!

Then which of your Lord’s bounties will ye twain
deny ?

‘This is hell, which the sinners did call a lie! they
shall circulate between it and water boiling quite !’

[45] Then which of your Lord’s bounties will ye
twain deny?

But for him who fears the station of his Lord are
gardens twain !

Then which of your Lord’s bounties will ye twain
deny ?

Both furnished with branching trees.

Then which of your Lord’s bounties will ye twain
deny ?

[50] In each are flowing springs.

1 The word is also said to mean red leather.

LV, 51-69. THE CHAPTER OF THE MERCIFUL. 261 ΄

Then which of your Lord’s bounties will ye twain
deny ?

In each are, of every fruit, two kinds.

Then which of your Lord’s bounties will ye twain
deny ?

Reclining on beds the linings of which are of
brocade, and the fruit of the two gardens within
reach to cull.

[55] Then which of your Lord’s bounties will ye
twain deny ?

Therein are maids of modest glances whom no man
nor ginn has deflowered before.

Then which of your Lord’s bounties will ye twain
deny?

As though they were rubies and pearls.

Then which of your Lord’s bounties will ye twain
deny ?

[60] Is the reward of goodness aught but goodness ?

Then which of your Lord’s bounties will ye twain
deny ?

And besides these, are gardens twain},

Then which of your Lord’s bounties will be twain
deny ?

With dark green foliage.

[65] Then which of your Lord’s bounties will ye
twain deny ?

In each two gushing springs.

Then which of your Lord’s bounties will ye twain
deny ?

In each fruit and palms and pomegranates.

Then which of your Lord’s bounties will ye twain
deny ?

1 For the inferior inhabitants of Paradise.

262 THE QUR'AN. LV, 70-LVI, 9.

[70] In them maidens best and fairest !

Then which of your Lord’s bounties will ye twain
deny ?

Bright and large-eyed maids kept in their tents.

Then which of your Lord’s bounties will ye twain
deny ?

Whom no man nor ginn has deflowered before
them.

[75] Then which of your Lord’s bounties will ye
twain deny?

Reclining on green cushions and beautiful carpets.

Then which of your Lord’s bounties will ye twain
deny ?

Blessed be the name of thy Lord possessed of
majesty and honour!

Tue CHAPTER OF THE INEVITABLE.

(LVI. Mecca.)

‘In the name of the merciful and compassionate God.

When the inevitable? happens; none shall call its
happening a lie !—abasing—exalting !

When the earth shall quake, quaking! [5] and the
mountains shall crumble, crumbling, and become
like motes dispersed!

And ye shall be three sorts ;

And the fellows of the right hand—what right lucky
fellows !

And the fellows of the left hand—what unlucky
fellows !

1 Te. the day of judgment.

LVI, το- 3). THE CHAPTER OF THE INEVITABLE, 263

[10] And the foremost foremost?!

These are they who are brought nigh,

In gardens of pleasure !

A crowd of those of yore,

And a few of those of the latter day!

[15] And gold-weft couches, reclining on them face
to face.

Around them shall go eternal youths, with goblets
and ewers and a cup of flowing wine; no head-
ache shall they feel therefrom, nor shall their wits
be dimmed !

[20] And fruits such as they deem the best ;

And flesh of fowl as they desire ;

And bright and large-eyed maids like hidden pearls ;

A reward for that which they have done !

They shall hear no folly there and no sin ;

[25] Only the speech, ‘ Peace, Peace !’

And the fellows of the right—what right lucky
fellows !

Amid thornless lote trees.

And tal‘h? trees with piles of fruit ;

And outspread shade,

[30] And water out-poured ;

And fruit in abundance, neither failing nor for-
bidden ;

And beds upraised !

Verily, we have produced them’ a production.

[35] And made them virgins, darlings of equal age
(with their spouses) for the fellows of the right!

1 T,e. the foremost in professing the faith on earth shall be the
foremost then.

2 The mimosa gummifera is generally so called in Arabia; but
the banana is said to be meant in this passage.

3. The celestial damsels.

264 THE QUR'AN. LVI, 38-66.

A crowd of those of yore, and a crowd of those of
the latter day!

[40] And the fellows of the left—what unlucky
fellows !

In hot blasts and boiling water ;

And a shade of pitchy smoke,

Neither cool nor generous !

Verily, they were affluent ere this, [45] and did persist
in mighty crime ; and used to say, ‘What, when we
die and have become dust and bones, shall we
then indeed be raised ? or our fathers of yore ?’

Say, ‘Verily, those of yore and those of the latter
day [50] shall surely be gathered together unto
the tryst of the well-known day.’

Then ye, O ye who err! who say it is a lie! shall
eat of the Zaqqtm tree! and fill your bellies with
it! and drink thereon of boiling water! [55] and
drink as drinks the thirsty camel.

This is their entertainment on the judgment day!

We created you, then why do ye not credit ?

Have ye considered what ye emit ?

Do we create it, or are we the creators ὃ

[60] We have decreed amongst you death; but we
are not forestalled from making the likes of you
in exchange, or producing you as ye know not of.

Ye do know the first production—why then do ye
not mind?

Have ye considered what ye till ?

Do ye make it bear seed, or do we make it bear seed ?

[65] If we pleased we could make it mere grit, so that
ye would pause to marvel:

‘Verily,we have got into debt} and we are excluded?.’

* Le. for seed and labour. 3 From reaping the fruits of it.

LVI, 67-90. THE CHAPTER OF THE INEVITABLE. 265

Have ye considered the water which ye drink ?

Do ye make it come down from the clouds, or do
we make it come down ?

If we pleased we could make it pungent—why then
do ye not give thanks?

[70] Have ye considered the fire which ye strike ?

Do ye produce the tree that gives it!, or do we
produce it ?

We have made it a memorial and a chattel for the
traveller of the waste ?

Then celebrate the grand name of thy Lord!

So I will not swear by the positions of the stars ;
[75] and, verily, it is a grand oath if ye did but
know—that, verily, this is the honourable Qur’4n
—in the laid-up Book !

Let none touch it but the purified !

A revelation from the Lord of the worlds.

[80] What! this new discourse will ye despise ?

And make for your provision, that you call it a
lie?

Why then—when it? comes up to the throat, and ye
at that time look on, though we are nearer to him
than you are, but ye cannot see,_{85] why, if ye
are not to be judged, do ye not send it back, if
ye do tell the truth ?

But either, if he be of those brought nigh to
God,—then rest and fragrance and the garden
of pleasure!

Or, if he be of the fellows of the right! [90] then
‘Peace to thee!’ from the fellows of the right!

1 The ancient Arabs produced fire by the friction of a stick in a
hollow piece of wood. Cf. p. 167, line 25.
3 The soul of a dying man.

266 THE QUR'AN. LVI, 91-LVII, 6.

Or, if he be of those who say it ‘is a lie—who err!
then an entertainment of boiling water! and
broiling in hell!

[95] Verily, this is surely certain truth!

So celebrate the grand name of thy Lord!

Tue Carter or IRon.

(LVII. Mecca.)

In the name of the merciful and compassionate
God.

Whatever is in the heavens and the earth cele-
brates the praises of God, for He is the mighty,
the wise!

His is the kingdom of the heavens and the
earth: He quickens and He kills, and He is mighty
over all!

He is the first and the last; and the outer and
the inner; and He all things doth know !

He it is who created the heavens and the earth
in six days, then He made for the throne; and He
knows what goes into the earth and what goes forth
therefrom, and what comes down from the sky and
what goes up therein, and He is with you wheresoe’er
ye be: for God on what ye do doth look!

[5] His is the kingdom of the heavens and the earth,
and unto God affairs return. He makes the night
succeed the day, and makes the day succeed the
night; and He knows the nature of men’s breasts.

Believe in God and His Apostle, and give alms of
what He has made you successors of. For those
amongst you who believe and give alms—for them
is mighty hire.

LVII, 7-13. THE CHAPTER OF IRON. 267

What ails you that ye do not believe in God and
His Apostle? He calls on you to believe in your
Lord; and He has taken a compact from you, if ye
be believers.

He it is who sends down upon His servants mani-
fest signs, to bring you forth from the darkness
into the light; for, verily, God to you is kind,
compassionate |

[10] What ails you that ye give not alms in God's
cause? for God’s is the inheritance of the heavens
and the earth. Not alike amongst you is he who
gives alms before the victory and fights,—they are
grander in rank than those who give alms after-
wards and fight. But to all does God promise good;
and God of what ye do is well aware!

Who is there who will lend a good loan to God ?
for He will double it for him, and for him is a
generous reward.

On the day when thou shall see believers, men
and women, with their light running on before them
and on their right hand?,—‘ Glad tidings for you to-
day.—Gardens beneath which rivers flow, to dwell
therein for aye; that is the grand bliss!’

On the day when the hypocrites, men and women,
shall say to those who believe, ‘ Wait for us that we
may kindle at your light.’ It will be said, ‘Get ye
back, and beg a light. And there shall be struck
out. between them a wall with a door; within it shall
be mercy, and outside before it torment. They shall
cry out to them, ‘We were not with you!’ they
shall say, ‘Yea, but ye did tempt yourselves, and did
wait, and did doubt; and your vain hopes beguiled
you ; and the beguiler beguiled you about God.

1 1, 6. guiding them to Paradise.

268 THE QUR'AN. LVII, 14-21.

‘Wherefore to-day there shall not be taken from
you a ransom, nor from those who misbelieved.
Your resort is the fire ; it is your sovereign, and an
ill journey will it be!’

[15] Is the time come to those who believe: for
their hearts to be humbled at the remembrance of
God, and of what He has sent down in truth? and
for them not to be like those who were given the
Scriptures before, and over whom time was pro-
longed, but their hearts grew hard, and many of
them were workers of abomination ?

Know that God quickens the earth after its
death!—we have manifested to you the signs;
haply ye may have some sense!

Verily, those who give in charity, men and
women, who have lent to God a goodly loan,—
it shall be doubled for them, and for them is a
generous hire.

And those who believe in God and His Apostle,
they are the confessors and the martyrs with their
Lord ; for them is their hire and their light! But
those who misbelieve and call our signs lies, they
are the fellows of hell!

Know that the life of this world is but a sport,
and a play, and an adornment, and something to
boast of amongst yourselves ; and the multiplying
of children is like a rain-growth, its vegetation
pleases the misbelievers; then they wither away,
and thou mayest see them become yellow; then they
become but grit.

But in the hereafter is a severe woe, [20] ‘and for-
giveness from God and His goodwill; but the life of
this world is but a chattel of guile.

Race towards forgiveness from your Lord and —

LVI, 21-27. THE CHAPTER OF IRON. 269

Paradise, whose breadth is as the breadth of the
heavens and the earth, prepared for those who
believe in God and His apostles! and God’s grace,
He gives it to whom He pleases, for God is Lord
of mighty grace !

No accident befalls in the earth, or in yourselves,
but it was in the Book, before we created them;
verily, that is easy unto God.

That ye may not vex yourselves for what ye
miss, nor be overjoyed at what He gives you; for
God loves no arrogant boaster, who are niggardly
and bid men be niggardly: but whoso turns his
back}, verily, God is rich, praiseworthy.

[25] We did send our apostles with manifest
signs; and we did send down among you the Book
and the balance, that men might stand by justice ;
and we sent down iron in which is both keen
violence and advantages to men; and that God
might know who helps Him and His apostles in
secret ; verily, God is strong and mighty!

And we sent Noah and Abraham; and placed in
their seed prophecy and the Book; and some of
them are guided, though many of them are workers
of abomination !

Then we followed up their footsteps with our
apostles; and we followed them up with Jesus
the son of Mary; and we gave him the gospel ;
and we placed in the hearts of those who followed
him kindness and compassion.—But monkery, they
invented it; we only prescribed to them the craving
after the goodwill of God, and they observed it not
with due observance. But we gave to those who

1 T.e. from almsgiving.

270 THE QUR'AN. LVII, 27-LVII, 4.

believe amongst them their hire; though many
amongst them were workers of abomination!

O ye who believe! fear God, and believe in His
Apostle: He will give you two portions of His
mercy, and will make for you a light for you to
walk in, and will forgive you ; for God is forgiving,
compassionate.

That the people of the Book may know that they
cannot control aught of God’s grace; and that grace
is in God’s hands, He gives it to whom He will; for
God is Lord of mighty grace!

Tue CHAPTER OF THE WRANGLER.
(LVIII. Medtnah.)

Gop has heard the speech of her who wrangled
with you about her husband’, and complained to
God ; and God hears your gossip ; verily, God both
hears and sees.

Those among you who back out of their wives?
they are not their mothers.: their mothers are only
those who gave them birth ; and, verily, they speak
a wrong speech and a false. ;

Verily, God both pardons and forgives. But those
who back out of their wives and then would recall
their speech,—then the manumission of a captive.
before they touch each other; that is what ye are
admonished, and God of what ye do is well aware!

1 Khaulah bint Tua‘labah being divorced from her husband by
the formula mentioned below, and which was always considered to
be a final separation, appealed to Mohammed, who said he could not
alter the custom. Afterwards, on the woman praying to God, this
passage was revealed, abolishing the objectionable form of divorce.

3.1.6. divorce them by the formula ‘Thou art to me as my
mother’s back!’ See Part I, p. 43, note 4.

LVIII, g-9. THE CHAPTER OF THE WRANGLER, 271

[5] But he who finds not (the means) :— then
a fast for two months consecutively, before they
touch each other; and he who cannot endure
that :—then the feeding of sixty poor folk. That is
that ye may believe in God and His Apostle; and
these are the bounds of God; and for the mis-
believers is grievous woe!

Verily, those who oppose God and His Apostle
shall be upset, as those before them were upset.

We have sent down manifest signs: for the mis-
believers is shameful woe on the day when God
shall raise them all together, and shall inform them
of what they have done. God has taken account of
it, but they forget it; for God is witness over all!

Dost thou not see that God knows what is in the
heavens and what is in the earth? and that there
cannot be a privy discourse of three but He makes
the fourth ? nor of five but He makes the sixth? nor
less than that nor more, but that He is with them
wheresoe’er they be? then He will inform them of
what they have done upon the resurrection day ;
verily, God all things doth know!

Dost thou not look at those who were prohibited
from privy talk, and then returned to that they were
forbidden ? and they too discourse together with sin
and enmity and rebellion against the Apostle; and
when they come to thee they greet thee with what
God greets thee not!; and they say in themselves,
Why does not God torment us for what we say?
Hell is enough for them! they shall broil therein,
and an ill journey shall it be!

1 Instead of saying, Es salam ’halaika, ‘peace be upon thee!’
they used to say, Es s4m ’halaika, ‘ mischief be upon thee |’

272 THE QuR’AN. LVIII, 10-17.

[10] O ye who believe! when ye discourse to-
gether, then discourse not in sin and enmity and
rebellion against the Apostle ; but discourse together
in righteousness and piety; and fear God, for unto
Him ye shall be gathered !

Privy talk is only from the devil, that those who
do believe may grieve: it cannot hurt them at all,
except by the permission of God: and upon God let
the believers rely.

O ye who believe! when it is said to you, ‘Make
room in your assemblies,’ then make room; God
will make room for you ; and when it is said to you,
‘Rise up, then rise up; God will raise all you who
believe, as well as those who are given knowledge,
in rank; for God of what ye do is well aware!

O ye who believe! when ye address the Apostle,
then give in charity before addressing him ; that is
better for you, and more pure. But if ye find not
the means,—then God is forgiving, compassionate.
What! do ye shrink from giving in charity before
addressing him? then if ye do it not, and God
relents towards you, then be steadfast in prayer,
and give alms, and fear God and His Apostle ; for
God is well aware of what ye do!

[15] Dost thou not look at those who take for
patrons a people! God is wrath with? they are
neither of you nor of them, and they swear to you a
lie the while they know; for them God has prepared
severe torment; verily, evil is it they have done!

They take their faith for a cloak; and they turn
men aside from the path of God; and for them is
shameful woe !

1 The Jews.

LVIII, 18-LIX,1. THE CHAPTER OF THE EMIGRATION. 273

Their wealth shall not avail them, nor their children
at all, against God; they are the fellows of the Fire,
and they shall dwell therein for aye!

On the day when God raises them all together,
then will they swear to Him as they swore to you;
and they will think that they rest on somewhat.—
Ay, verily, they are liars !

[20] Satan hath overridden them, and made them
forget the remembrance of God: they are the crew
of Satan; ay, the crew of Satan, they are the
losers!

Verily, those who oppose God and His Apostle
are amongst the most vile.

God has written, ‘I will surely prevail, 1 and my
apostles ;’ verily, God is strong and mighty!

Thou shalt not find a people who believe in God
and the last day loving him who opposes God and
His Apostle, even though it be their fathers, or
their sons, or their brethren, or their clansmen.

He has written faith in their hearts, and He aids
them with a spirit from Him; and will make them
enter into gardens beneath which rivers flow, to
, dwell therein for aye! God is well pleased with
them, and they well pleased with Him: they are
God’s crew; ay, God’s crew, they shall prosper !

Tue CHAPTER OF THE EMIGRATION.
(LIX. Medinah.)

In the name of the merciful and compassionate
God.
What is in the heavens and in the earth cele-
brates God’s praises; He is the mighty, the wise!
[9] Τ

274 THE QuR’AN, LIX, 2-6.

He it was who drove those of the people of the
Book who misbelieved forth from their houses, at
the first emigration'; ye did not think that they
would go forth, and they thought that their for-
tresses would defend them against God; but God
came upon them from whence they did not reckon,
_and cast dread into their hearts! They ruined their
houses with their own hands and the hands of the
believers; wherefore take example, Ὁ ye who. are
endowed with sight !

Had it not been that God had prescribed for
them banishment, He would have tormented them
in this world?; but for them in the next shall be
the torment of the Fire! that is because they
opposed God and His Apostle: and whoso op-
poses God, verily, God is keen to punish !

[5] What palm trees ye did cut down or what
ye left standing upon their roots was by God’s
permission, and to disgrace the workers of abomi-
nation; and as for the spoils that God gave to His
Apostle from these (people) ye did not press forward
after them with horse or riding camel; but God
gives His Apostle authority over whom He ae
for God is mighty over 4118

1 The Jews of en Nadhir, near Medinah, who at first promised to
stand neuter between him and the idolaters. After his success at
Bedr they came over to his side, but turned again after the defeat
of Ohod. For this offence they were forced to leave the country.

2 Like those of Quraidkah, who were slaughtered. See Intro-
duction, p. xxxix.

8 The Muslims did not use cavalry on the occasion, Mohammed
himself being the only mounted member of the expedition. . For
this reason the spoils were assigned to the prophet alone, and not
divided in the usual manner as prescribed in Chapter VIII, verse
42, Part I, pp. 167, 168.

LIX, 7-11. THE CHAPTER OF THE EMIGRATION. 275

What God gave as spoils to His Apostle of the
people of the cities is God’s, and the Apostle’s, and
for kinsfolk, orphans, and the poor, and the way-
farer, so that it should not be circulated amongst
the rich men of you.

And what the Apostle gives you, take; and what
he forbids you, desist from; and fear God, verily,
God is keen to punish !

And (it is) for the poor who fled!, who were driven
forth from their houses and their wealth, who. crave
grace from God and His goodwill, and help God and
the Apostle ; they are the truthful.

And those who were settled in the abode? and
the faith before them, love those who fled to them’;
and they do not find in their breasts a need of what
has been given to them; preferring them to them-
selves, even though there be poverty amongst them ;
and whoso is preserved from his own coveteousness,
these are the prosperous !

[10] And those who came after them say, ‘Our
Lord, forgive us and our brethren who were before-
hand with us in the faith, and place not in our
hearts ill-will towards those who believe—our Lord !
verily, thou art kind, compassionate !’

Dost thou not look on those who were hypo-
critical, saying to their brethren who misbelieved
amongst the people of the Book‘, ‘If ye be driven
forth we will go forth with you; and we will never
obey any one concerning you; and if ye be fought

1 The poorer Muhagerin were allowed to participate in the
spoil, but not the Ans4rs.

2 The Ansars at Medinah.

8 The Muhagerin.

4 The Jews.

276 THE QUR'AN. LIX, 11-20.

against we will help you.’ But God bears witness
that they are surely liars!

If they be driven forth, these will not go forth
with them; and if they be fought against, these will
not help them; or if they do help them, they will
turn their backs in flight ;—then shall they not be
helped !

Ye indeed are a keener source of fear in their
hearts than God; that is because they are a people
who do not understand! They will not fight against
you in a body save in fortified cities, or from behind
walls; their valour is great amongst themselves ;—
thou dost reckon them as one body, but their hearts
are separated. That is because they are a people
who have no sense!

[15] Like unto those before them, recently’; they
tasted the evil result of their affair, and for them is
grievous woe.

Like unto the devil when he said to man, ‘ Dis-
believe.’ But when he disbelieved, he said, ‘Verily,
I am clear of thee! Verily, I fear God the Lord of
the worlds!’ And the end of them both shall be
that they shall both be in the Fire, to dwell therein
for aye! for that is the reward of the unjust !

O ye who believe! fear God; and let each soul
look to what it sends on for the. morrow; and fear
God; verily, God is well aware of what ye do!

And be ye not like those who forget God, and
He makes them forget themselves; they are the
workers of abomination !

[20] Not deemed alike shall be the fellows of the

1 Either the idolaters slain at Bedr, or the Jews of Qainuq&h, or
those of Nadir.

LIX, 20-LX, 1. THE CHAPTER OF THE TRIED. 277

Fire and the fellows of Paradise: the fellows of
Paradise they are the blissful !

Had we sent down this Qur’4n upon a moun-
tain, thou wouldst have seen it humbling itself,
splitting asunder from the fear of God! These
parables do we strike out for men ; haply they may
reflect !

He is God than whom there is no god; who
knows the unseen and the visible; He is the
merciful, the compassionate! He is God than
whom there is no god; the King, the Holy, the
Peace-Giver, the Faithful, the Protector, the Mighty,
the Repairer, the Great !—celebrated be the praises
of God above what they join with Him.

He is God, the Creator, the Maker, the Fashioner ;
His are the excellent names’! His praises, whatever
are in the heavens and the earth do celebrate; for
God is the mighty, the wise !

ςς. C

Tue CHAPTER OF THE TR
(LX. Medinah.)

In the name of the merciful and compassionate
God. .

O ye who believe! take not my enemy and your
enemy for patrons, encountering them with love;
for they misbelieve in the truth that is to come to
you; they drive out the Apostle and you for that
ye believe in God your Lord?!

1 See Introduction, Ὁ. Ixvii.
2 ‘Hasib ibn abi Balta’hah had given the Meccans warning of an

278 THE Qur’AN. LX, 1-6.

If ye go forth fighting strenuously in my cause
and craving my good pleasure, and secretly show
love for them, yet do I know best what ye con-
ceal and what ye display! and he of you who does
so has erred from the level path.

If they find you they will be enemies to you, and
they will stretch forth against you their hands and
their tongues for evil, and would fain that ye should
disbelieve ; neither your kindred nor your children
shall profit you upon the resurrection day; it will
separate you! but God on what ye do doth look !

Ye had a good example in Abraham and those
with him, when they said to their people, ‘Verily, we
are clear of you and of what ye serve beside God.
We disbelieve in you: and between us and you is
enmity and hatred begun for ever, until ye believe
in God alone!’

But not! the speech of Abraham to his father,
‘Verily, I will ask forgiveness for thee, though I
cannot control aught from God!’ O our Lord! on
thee do we rely! and unto thee we turn! and unto
thee the journey is!

[5] Our Lord! make us not a trial for those who
misbelieve ; but forgive us! Our Lord! verily, thou
art mighty, wise !

Ye had in them a good example for him who

intended surprise by Mohammed, and on his letter being inter-
cepted, excused himself by saying that he had only done so in
order to make terms for his family, who were at Mecca, and that
he knew that the information would be of no avail. Mohammed
pardoned him, but the verse in the text prohibits such conduct for
the future.

2 T.e. they are not to imitate Abraham’s speech to his father,
and ask forgiveness for their infidel friends. Cp. Part I, p. 189,
verse 115. ᾿

LX, 6-11. THE CHAPTER OF THE TRIED. 279

would hope in God and the last day. But whoso
turns his back, verily, God, He is rich and to be
praised.

Mayhap that God will place love between you
and between those of them ye are hostile towards?:
for God is powerful, and God is forgiving, com-
passionate. ᾿

God forbids you not respecting those who have
not fought against you for religion’s sake, and who
have not driven you forth from your homes, that
ye should act righteously and justly towards them ;
verily, God loves the just !

He only forbids you to make patrons of those
who have fought against you for religion’s sake,
and driven you forth from your homes, or have
aided in your expulsion; and whoever makes
patrons of them, they. are the unjust!

[10] O ye who believe! when there come be-
lieving women who have fled, then try them:
God knows their faith.’ If ye know them to be
believers do not send them back to the mis-
believers ;—they are not lawful for them, nor are
the men lawful for these ;—but give them? what
they have expended’, and it shall be no crime
against you that ye marry them, when ye have given
them their hire. And do not ye retain a right
over misbelieving women; but ask for what ye
"have spent, and let them ask for what they have
spent. That is God’s judgment: He judges be-
tween you, for God is knowing, wise !

And if any of your wives escape from you to the

1 Te. by their becoming converted to Isl4m.
31. 6, to their infidel husbands.
3 The dowries.

280 THE QuR’AN. LX, 11-LXI, 3.

misbelievers, and your turn comes, then give to
those whose wives have gone away the like of what
they have spent; and 68 God, in whom it is that
ye believe.

O thou prophet! when believing women come to
thee and engage with thee that they will not asso-
ciate aught with God, and will not steal, and will
not fornicate, and will not kill their children, and
will not bring a calumny which they have forged
between their hands and feet!, and that they will
not rebel against thee in what is reasonable, then
engage with them and ask forgiveness for them of
God ;—verily, God is forgiving, compassionate.

O ye who believe! take not for patrons a people
whom God is wrath against; they despair of the
hereafter, as the misbelievers despair of the fellows
of the tombs?!

Tue CHAPTER OF THE RANKS.

(LXI. Mecca.)

In the name of the merciful and compassionate
God.

What is in the heavens and what is in the earth
celebrates the praises of God, for He is the mighty,
the wise! .

O ye who believe! say not what ye do not.
It is most hateful to God that ye say what ye
do not.

1 This is said by some commentators to mean foisting spurious
children on to their husbands.
5.1. 6. of the resurrection of the dead.

LXI, 4-11. THE CHAPTER OF THE RANKS, 281

Verily, God loves those who fight in His cause in
ranks as though they were a compact building}.

[5] When Moses said to his people, ‘O my people!
why do ye hurt me, when ye know that I am the
apostle of God to you?’ and when they swerved,
God made their hearts to swerve; for God guides
not the people who work abomination !

And when Jesus the son of Mary said, ‘O children
of Israel! verily, 1 am the apostle of God to you,
verifying the law that was before me and giving you
glad tidings of an apostle who shall come after me,
whose name shall be A‘hmed*!’—but when he did
come to them with manifest signs, they said, ‘ This
is manifest sorcery !’

And who is more unjust than he who forges
against God a lie when called unto Islam? but
God guides not the unjust people.

They desire to put out the light of God with
their mouths ; but God will perfect His light, averse
although the misbeliever be !

He it is who sent His Apostle with guidance and
the religion of truth to set it above all religion ;
averse although the idolaters may be.

[10] O ye who believe! shall I lead you to a
merchandise which will save you from grievous
woe?

To believe in God and His Apostle, and to fight
strenuously in God’s cause with your property and

1 Who fight in close and unbroken lines.

3 A‘hmed is equivalent in meaning to Mohammed, and means
‘Praised,’ ‘Laudable.’ The allusion is to the promise of the Paraclete
in John xvi. 7, the Muslims declaring that the word παράκλητος has
been substituted in the Greek for περικλυτός, which would mean the
same as A‘hmed. See Introduction, p, xlix.

282 THE QuUR’AN. LXI, 11-LXII, 2.

your persons; that is better for you if ye did but
know!

He will pardon you your sins, and bring you into
gardens beneath which rivers flow, and goodly
dwellings in gardens of Eden ; — that is the mighty
bliss ! .

And other things which ye love,—help from
God and victory nigh! — so do thou give the glad
tidings unto the believers!

O ye who believe! be ye the helpers! of God!
as Jesus son of Mary said to the apostles, ‘Who
are my helpers for God?’ Said the apostles, ‘We
are God's helpers?!’

And a party of the children of Israel believed,
and a party misbelieved. And we aided those who
believed against their enemies, and they were on the
morrow superior !

THE CHAPTER OF THE CONGREGATION.
(LXII. Medinah.)

In the name of the merciful and compassionate
God.

What is in the heavens and what is in the earth
celebrates the praises of God the King, the holy, the
mighty, the wise!

He it is who sent unto the Gentiles? a prophet
amongst themselves to recite to them His signs and
to purify them, and to teach them the Book and

1 Ansar.
* See Part I, p. 53 (Chapter III, verse 45).
5 See Introduction, p. xlvii, and Part I, p. 156, note.

LXII, 2-11. THE CHAPTER OF THE CONGREGATION, 283

the wisdom, although they were before in obvious
error.

And others of them have not yet overtaken
them'!; but He is the mighty, the wise!

That is God’s grace, He gives it to whomsoever
He will; for God is Lord of mighty grace.

[5] The likeness of those who were charged with
the law and then bore it not is as the likeness of an
ass bearing books: sorry is the likeness of the
people who say God’s signs are lies! but God guides
not an unjust people.

Say, ‘O ye who are Jews! if ye pretend that ye
are the clients of God, beyond other people; then
wish for death if ye do speak the truth!’

But they never wish for it, through what their
hands have sent before! but God knows the unjust.

Say, ‘Verily, the death from which ye flee will
surely meet you; then shall ye be sent back to Him
who knows the unseen and the visible, and He will
inform you of that which ye have done!’

O ye who believe! when the call to prayer is made
upon the Congregation Day%, then hasten to the
remembrance of God, and leave off traffic; that is
better for you, if ye did but know!

[10] And when prayer is performed, then disperse
abroad in the land, and crave of God’s grace; and
remember God much; haply ye may prosper!

But when they see merchandise or sport they
flock to it and leave thee standing*! Say, ‘What is

1 T.e. by embracing Islam.

® Friday, called before this’Harfbah. It was the day on which
Mohammed entered Medinah for the first time.

8 It is said that one Friday a caravan entered the town while
Mohammed was conducting the public prayers, and the congrega-

284 . THE QUR'AN. LXII, 11-LXII, 4.

with God is better than sport and than merchandise,
for God is the best of providers!’

Tue Carter ΟΕ THE Hypocritss?.
(LXITI. Medinah.)

In the name of the merciful and compassionate
God.

When the hypocrites come to thee, they say, ‘We
bear witness that thou art surely the Apostle of
God ;’ but God knows that thou art His Apostle:
and God bears witness that the hypocrites are liars!

They take their faith? for a cloak, and then they
turn folks from God’s way :—evil is that which they
have done! That is because they believed and then
disbelieved, wherefore is a stamp set on their hearts
so that they do not understand!

And when thou seest them, their persons please
thee*®; but if they speak, thou listenest to their
speech: they are like timber propped up‘: they
reckon every noise against them! They are the
foe, so beware of them!—God fight against them,
how they lie!

tion hearing the drums beat rushed out to see the sight, with the
exception of about twelve of them.

1 The disaffected portion of the inhabitants of Medinah. See
Introduction, p. xxxiv.

2 Or, by a various reading, ‘their oaths.’

8 Abdallah ibn Ubai, the leader of the ‘Hypocrites’ (see Intro-
duction, p. xxxv), was a man of fine presence and eloquent
address.

41,6. though of tall and imposing presence, they are really like
mere logs.

LXIII, 5-11. THE CHAPTER OF THE HYPOCRITES, 285

[5] And when it is said to them, ‘Come, and the
Apostle of God will ask forgiveness for you!’ they
turn away their heads, and thou mayest see them
turning away since they are so big with pride!

It is the same to them whether thou dost ask
forgiveness for them, or whether thou dost not
ask forgiveness for them,—God will not forgive
them; verily, God guides not a people who work
abomination !

They it is who say, ‘Expend not in alms upon
those who are with the Apostle of God, in order that
they may desert him !’— but God’s are the treasures
of the heavens and the earth; but the hypocrites
have no sense!

They say, ‘If we return to el Medinah, the
mightier will surely drive out the meaner there-
_ from;’ but to God belongs the might, and to His
Apostle and to the believers; but the hypocrites
do not know!

O ye who believe! let not your property nor
your children divert you from the remembrance
of God,—for whosoever does that, they are those
who lose!

[10] But expend in alms of what we have
bestowed upon you before death come on any
one of you, and he says, ‘My Lord! wouldst thou
but have respited me till an appointed time nigh at
hand, then would I surely give in charity and be
among the righteous!’ But God will never respite a
soul when its appointed time has come: and God
of what ye do is well aware!

286 THE Qur’AN. LXIV, 1-9.

THe CHAPTER OF CHEATING.
(LXIV. Place of origin doubtful.)

In the name of the merciful and compassionate
God.

What is in the heavens and what is in the earth
celebrates God’s praises; His is the kingdom, and
His is the praise, and He is mighty over all!

He it is who created you, and of you is (one) a
misbeliever and (one) a believer ; and God on what
ye do does look.

He created the heavens and the earth in truth;
and has formed you and made excellent your forms ;
and unto Him the j journey is!

He knows what is in the heavens and the earth,
and knows what ye conceal and what ye display; for
God knows the nature of men’s breasts!

\ [5] Has there not come to you the story of those
who misbelieved before, and tasted the evil result of
their affair, and for them was grievous woe?

That is because their apostles came to them with
manifest signs, and they said, ‘Shall mortals guide
us ?’ and they misbelieved and turned their backs.
But God was independent of them; for God is rich
and to be praised!

Those who misbelieve pretend that they shall
surely not be raised: say,‘ Yea! by my Lord! ye
shall surely be raised: then ye shall be informed
of that which ye have done;’ for that is easy
unto God.

So believe in God and His Apostle and the light
which we have sent down; for God of what ye do is
well aware!

On the day when he shall gather you to the day

LXIV, 9-17. THE CHAPTER OF CHEATING. 287

of gathering, that is the day of cheating'! but whoso
believes in God and acts aright, He will cover for
him his offences, and will bring him into gardens
beneath which rivers flow, to dwell therein for aye!
that is the mighty bliss!

[10] But those who misbelieve and say our signs
are lies, they are the fellows of the Fire, to dwell
therein for aye! and evil shall the journey be!

No calamity befalls but by the permission of God:
and whoso believes in God, He will guide his heart ;
for God all things doth know!

So obey God and obey the Apostle?: but if ye
turn your backs—our Apostle has only his plain
message to preach!

God, there is no god but He; and upon Him let
the believers rely !

O ye who believe! verily, among your wives and
children are foes of yours: so beware of them! But
if ye pardon, and overlook it, and forgive,—verily,
God is forgiving, compassionate !

[15] Your property and your children are but a
trial; and God, with Him is mighty hire!

Then fear God as much as ye can! and hear, and .
obey, and expend in alms: it is better for yourselves.
But whosoever is saved from his own covetousness—
these are the prosperous! ‘

If ye lend to God a goodly loan, He will double
it for you, and will forgive you ; for God is grateful,
clement !

1 Le. both the righteous and the wicked will disappoint each
other by reversing their positions, the wicked being punished
while the righteous are in bliss.

3. This expression seems to indicate that this verse at least was
revealed at Medinah.

288 THE QUR’AN. LXIV, 18-LXV, 4.

He knows the unseen and the visible ; the mighty,
the wise !

Tue CHAPTER OF DIvoRCcE.

(LXV. Medinah.)

In the name of the merciful and compassionate
God. :

O thou prophet! when ye divorce women, then
divorce them at their term 1, and calculate the term
and fear God your Lord. Do not drive them out of
their houses unless they have committed manifest
adultery. These are God’s bounds, and whoso
transgresses God’s bounds has wronged himself.
Thou knowest not whether haply God may cause
something fresh to happen after that ?.

And when they have reached their appointed
time, then retain them with kindness, or separate
from them with kindness; and bring as witnesses men
of equity from among you; and give upright testi-
mony to God. That is what He admonishes him
who believes in God and the last day; and whoso-
ever fears God, He will make for him a (happy)
issue, and will provide for him from whence he
reckoned not.

And whosoever relies on God, He is sufficient
for him: verily, God will attain His purpose :—God
has set for everything a period.

And such of your women as despair of menstrua-

1 When they have had three periods of menstruation ; or, if they
prove with child, after their delivery. See Part I, p. 34.
51. 6. whether God may not reconcile them again.

LXV, 4-11. THE CHAPTER OF DIVORCE. — 289

tion,—if ye doubt, then their term is three months;
and such as have not menstruated too.

And those who are heavy with child their ap-
pointed time is when they have laid down their
burden; and whosoever fears God, He will make
for him an easy affair.

[5] That is God’s command, He has sent it down
to you ; and whosoever fears God He will cover for
him his offences and will make grand for him his
hire. ;

Let them! dwell where ye dwell, according to
your means, and do not harm them, to reduce them
to straits; and if they be heavy with child, then
pay for them until they lay down their burdens;
and if they suckle (the child) for you, then give
them their hire, and consult among yourselves in
reason; but if ye be in difficulties, and another
woman shall suckle the child for him, let him who
has plenty expend of his plenty; but he whose pro-
vision is doled out, let him expend of what God has
given him; God will not compel any soul beyond
what He has given it ;—God will make after diffi-
culty ease !

How many a city has turned away from the bid-
ding of its Lord and His apostles; and we called
them to a severe account, and we tormented them
with an unheard-of torment !

And they tasted the evil results of their conduct ;
and the end of their conduct was loss !

[10] God prepared for them severe torment ;—
then fear God, ye who are endowed with minds!

Ye who believe! God has sent down to you a

1 The divorced women.
[9] U

290 THE QuR’AN. LXV, 11-LXVI, 2.

reminder ;—an apostle to recite to you God’s mani-
fest signs ;—to bring forth those who believe and
act aright from darkness into light! and whoso
believes in God and acts right He will bring him
into gardens beneath which rivers flow, to dwell
therein for ever and for aye! God has made goodly
for him his provision!

God it is who created seven heavens, and of the
earth the like thereof. The bidding descends be-
tween them, that ye may know that God is mighty
over all, and that God has i aa all things
with His knowledge!

Tue CuarTER OF PROHIBITION},
(LXVI. Medinah.)

In the name of the merciful and compassionate
God.

O thou prophet! wherefore dost thou prohibit
what God has made lawful to thee, craving to please
thy wives? but God is forgiving, compassionate !

God has allowed you to expiate your oaths ; for

1 This chapter was occasioned by Mohammed's liaison with the
Coptic girl Mary (see Introduction, p. xl), with whom he lay on the
day due to‘Ayeshah or‘Hafsah. The latter was greatly enraged, and
Mohammed to pacify her swore never to touch the girl again, and
enjoined “Hafsah to keep the matter secret from the rest of his
wives. She, however, revealed it in confidence to ‘Ayeshah ; when
Mohammed, annoyed at finding his confidence betrayed, not only
divorced her, but separated himself from his other wives for the
space of a month, which time he passed in Mary’s apartment.
The chapter is intended to free him from his oath respecting
Mary, and to reprove his wives for their conduct.

LXVI, 2-8. THE CHAPTER OF PROHIBITION, 201

God is your sovereign, and He is the knowing, the
wise !

And when the prophet told as a secret to one of
his wives a recent event, and when she gave infor-
mation thereof and exposed it, he acquainted her with
some of it and avoided part of it. But when he in-
formed her of it, she said, ‘Who told thee this?’ he
said, ‘ The wise one, the well-aware informed me.

‘If ye both turn repentant unto God,—for your
hearts have swerved !—but if ye back each other up
against him,—verily, God, He is the sovereign ; and
Gabriel and the righteous of the believers, and the
angels after that, will back him up.

‘[5] It may be that his Lord if he divorce you will
give him in exchange wives better than you, Mus-
lims, believers, devout, repentant, worshipping, giving
to fasting—such as have known men and virgins too.’

O ye who believe! save yourselves and your
families from the fire, whose fuel is men and stones;
—over it are angels stout and stern; they disobey
not God in what He bids hen but they do what
they are bidden!

O ye who disbelieve! excuse not yourselves to-
day;—ye shall only be rewarded for that which ye
have done.

O ye who believe! turn repentant to God with
sincere repentance; it may be that thy Lord will
cover for you your offences and will bring you into
gardens beneath which rivers flow!—the day God
will not disgrace the Prophet nor those who believe
with him; their light shall run on before them, and
at their right hands! they shall say, ‘Our Lord!
perfect for us our light and forgive us; verily, Thou
art mighty over all!’

U2

292 THE QURAN. LXVI, 9-LXVII, 4.

O thou prophet! fight strenuously against the
misbelievers and hypocrites and be stern towards
them; for their resort is hell, and an evil journey
shall it be!

[10] God strikes out a parable to those who mis-
believe: the wife of Noah and the wife of Lot;
they were under two of our righteous servants, but
they betrayed them : and they availed them nothing
against God; and it was said, ‘ Enter the fire with
those who enter.’

And God strikes out a parable for those who
believe: the wife of Pharaoh, when she said, ‘My
Lord, build for me a house with Thee in Paradise,
and save me from Pharaoh and his works, and save
me from the unjust people!’

And Mary, daughter of Imran, who guarded her
private parts, and we breathed therein of our spirit
and she verified the words of her Lord and His
books, and was of the devout.

Tue CHAPTER OF THE KINGDOM.
(LXVII. Mecca.)

In the name of the merciful and compassionate
God.

Blessed be He in whose hand is the kingdom,
for He is mighty over all! ©

Who created death and life, to try you, which of
you does best; for He is the mighty, the forgiving !

Who created seven heavens in stories; thou canst
not see any discordance in the creation of the
Merciful ! .

Why, look again! canst thou see a flaw? Then

LXVII, 4-15. THE CHAPTER OF THE KINGDOM, 293

look again twice !—thy look shall return to thee
driven back and dulled!

[5] And we have adorned the lower heaven
with lamps; and set them to pelt the devils with?;
and we have prepared for them the torment of the
blaze!

And for those who disbelieve in their Lord is the
torment of hell, and an evil journey shall it be!

When they shall be cast therein they shall hear
its braying? as it boils—it will well-nigh burst
for rage !

Whenever a troop of them is thrown in, its
treasurers shall ask them, ‘Did not a warner come
to you?’

They shall say, ‘Yea! a warner came to us, and
we called him liar, and said, “God has not sent down
aught; ye are but in great error!”

[10] And they shall say, ‘Had we but listened or
had sense we had not been amongst the fellows of
the blaze!’

And théy will confess their sins; but ‘Avaunt to
the fellows of the blaze!’

Verily, those who fear their Lord in seeret, for
them is forgiveness and a great hire!

Speak ye secretly or openly, verily, He knows the
nature of men’s breasts !

Ay! He knows who created! for He is the
subtle, the well-aware !

[15] He it is who made the earth flat for you; so
walk in the spacious sides thereof and eat of His
provision ; for unto Him the resurrection is!

1 See Part I, pp. 50, 51, note 2.
2 Cf. Chapters XXV, verse 12, and XXXI, verse 18.

294 THE QurR’AN. LXVII, 16-28.

Are ye sure that He who is in the heaven will
not cleave the earth with you, and that it then
shall quake ?

Or are ye sure that He who is in the heaven
will not send against you a heavy sand storm, and
that ye then shall know how the warning was ?

But those before them did call the apostles liars,
and what a change it was!

Or have they not looked at the birds above them
expanding their wings or closing them ?—none holds
them in except the Merciful One ; for He on every-
thing doth look.

[20] Or who is this who will be a host for you, to
help you against the Merciful ?—the misbelievers
are only in delusion!

Or who is this who will provide you if He hold
back His provision ?— Nay, but they persist in
perverseness and aversion!

Is he who walks prone upon his face more guided
than he who walks upright upon a straight path ?

Say, ‘It is He who produced you and made for
you hearing and sight and hearts’—little is it that
ye give thanks.

Say, ‘It is He who ae you in the earth, and
unto Him shall ye be gathered!’

[25] They say, ‘When shall this threat be, if ye
do speak the truth ?’

Say, ‘The knowledge is only with God ; and I am
but a plain warner!’

And when they see it nigh, sorry shall be the
faces of those who misbelieve ; and it shall be said,
‘This is that for which ye used to call!’

Say, ‘Have ye considered, whether God destroy
me and those with me, or whether we obtain mercy,

LXVII, 28-LXVIII, 11. THE CHAPTER OF THE PEN, 295

yet who will protect the misbelievers from grievous
torment ?’

Say, ‘ He is the Merciful; we believe in Him, and
upon Him do we rely; and ye shall shortly know
who it is that is in obvious error !’

[30] Say, ‘Have ye considered if your waters on
the morrow should have sunk, who is to bring you
flowing water ?’

Tue CHAPTER OF THE PEN.

(LXVIII. Mecca.)

In the name of the merciful and compassionate
God.
ΠΝ. By the pen, and what they write, thou art not,
. by God's grace, mad! and, verily, thine is a hire that
is not grudged! [5] and, verily, thou art of a grand
nature? !

But thou shalt see and they shall see which of you
is the infatuated.

Verily, thy Lord He knows best who errs from His
way; and He knows best those who are guided.

Then obey not those who call thee liar; they
would fain that thou shouldst be smooth with
them, then would they be smooth with thee!

[10] And obey not any mean swearer®, a back-

1 The Arabic name of the letter nfin signifies both ‘a fish’ and
‘an inkstand ;’ the symbol is by some supposed to refer to Jonah,
mentioned in verse 48, and by others to writing on the eternal
tablets (see Part I, p. 2, note 2), to which the first words of the
chapter apply.

3 For bearing so meekly the insults of the misbelievers.

5 The person meant is, probably, Walfd ibn MugAdirah, the
inveterate enemy of the prophet.

296 THE QUR'AN. LXVIII, 11-32.

biter, a walker about with slander; a forbidder of
good, a transgressor, a sinner; rude, and base-born
too; though he have wealth and sons !

[15] When our signs are recited to him he says,
‘Old folks’ tales |’

We will brand him on the snout !

Verily, we have tried them as we tried the fellows
of the garden when they swore, ‘We will cut its
fruit at morn!’

But they made not the exception'; and there
came round about it an encompassing calamity
from thy Lord the while they slept; [20] and on
the morrow it was as one the fruit of which is cut.

And they cried to each other in the morning,
‘Go early to your tilth if ye would cut it!’

So they set off, saying privily to each other,
‘There shall surely enter it to-day unto you no
poor person!’

[25] And they went early deciding to be stingy”.

And when they saw it they said, ‘ Verily, we have
erred! Nay, we are forbidden (its fruit)!’

Said the most moderate of them, ‘Said I not to
you, “unless ye celebrate God’s praises!”’

Said they, ‘Celebrated be the praises of our Lord!
verily, we were unjust!’

[30] And they approached each other with mutual
blame.

Said they, ‘O woe to us! verily, we have been
outrageous! Haply our Lord may give us instead a
. better than it; verily, we unto our Lord do yearn.’

1 Te. they did not add, ‘If God please !’
? Or, according to another interpretation, ‘with a determined
purpose.’

LXVIII, 33-48. THE CHAPTER OF THE PEN. 297

Thus is the torment, but, verily, the torment of
the hereafter is greater, if ye did but know!

Verily, for the pious with their Lord are gardens
of pleasure !

[35] Shall we then make the Muslims like the
sinners ? What ails you? how ye judge!

Or have ye a book in which ye can study, that ye
are surely to have what ye may choose ?

Or have ye oaths binding on us until the judg-
ment day that ye are surely to have what ye may
judge?

[40] Ask them, which of them will vouch for this ?

Or have they partners, then let them bring their
partners if they do speak the truth ?

On the day when the leg shall be bared'; and
they shall be called to adore and shall not be able!

Lowering their looks, abasement shall attack
them, for they were called to adore while yet they
were safe ! .

But let me alone with him who calls this new
discourse a lie. We will surely bring them down
by degrées from whence they do not know.

[45] And I will let them have their way! for my
device is sure.

Or dost thou ask them a ΤῈ for it while they
are burdened with debts ?

Or have they the knowledge of the unseen, so
that they write ?

But wait patiently for the judgment of thy Lord,
and be not like the fellow of the fish 3, when he cried
out as he was choking with rage.

1 An expression signifying any great calamity or battle, because
the non-combatants gird up their loins to be ready for flight.
2 Jonah.

298 THE QUR’AN. ΠΧΥ͂ΠΙ, 49-LXIX, τα.

Had it not been that grace from his Lord reached
him, he would have been cast out on the naked
(shore) and blamed the while!

[50] But his Lord elected him, and made him of
the pious.

The misbelievers well-nigh upset thee with their
looks when they hear the reminder, and they say,
‘Surely he is mad!’

And yet it is but a reminder to the worlds !

Tue CHAPTER OF THE INFALLIBLE.
(LXIX. Mecca.)

In the name of the merciful and compassionate
God.

The Infallible, what is the Infallible ? and what
should make thee know what the Infallible is ?

Thamid and ‘Ad called the Striking? Day a lie;
[5] but as for Thamfd they perished by the shock;
and as for ‘Ad they perished with the violent cold
blast of wind, which He subjected against them for
seven nights and eight days consecutively. Thou
mightest see the people therein prostrate as though
they were palm stumps thrown down, and canst
thou see any of them left?

And Pharaoh and those before him of the over-
turned cities ? committed sins, [10] and they rebelled
against the apostle of their Lord, and He seized
them with an excessive punishment.

Verily, we, when the water surged, bore you on

1 Cf. Chapter XIII, verse 31, Part I, p. 236.
2 Sodom and Gomorrah; cf. Part I, p. 183, note 1.

LXIX, 11-39. THE CHAPTER OF THE INFALLIBLE. 299

it in a sailing ship, to make it a memorial for you,
and that the retentive ear might hold it.

im And when the trumpet shall be blown with one
blast, and the earth shall be borne away, and the
mountains too, and both be crushed with one crush-
ing ; [15] on that day shall the inevitable happen ;
and the heaven on that day shall be cleft asunder,
for on that day shall it wane! and the angels upon
the sides thereof; and above them on that day shall
eight bear the throne of thy Lord !

On the day when ye shall be set forth no hidden
‘thing of yours shall be concealed.

And as for him who is given his book in his right
hand, he shall say, ‘Here! take and read my book.
[20] Verily, I thought that I should meet my reckon-
ing ;’ and he shall be in a pleasing life, in a lofty
garden, whose fruits are nigh to cull—‘ Eat ye and
drink with good digestion, for what ye did aforetime
in the days that have gone by!’

[25] But as for him who is given his book in his
left hand he shall say, ‘O, would that I had not
received my book! I did not know what my account
would be. O, would that it! had been an end of
me! my wealth availed me not! my authority has
perished from me!’ [30] ‘ Take him and fetter him,
then in hell broil him! then into a chain whose length
is seventy cubits force him! verily, he believed not —
in the mighty God, nor was he particular to feed
the poor : [35] therefore he has not here to-day any
warm friend, nor any food except foul ichor, which

none save sinners shall eat!’ }
I need not swear by what ye see or what ye do

1 T.e. death.

300 THE Qur’An. LXIX, 39-LXX, 4.

not see, [40] verily, it is the speech of a noble
apostle; and it is not the speech of a poet :—little
is it ye believe !

And it is not the speech of a soothsayer,—little
is it that ye mind!—a revelation from the Lord of
the worlds.

Why if he had invented against us any sayings,
[45] we would have seized him by the right hand,
᾿ then we would have cut his jugular vein; nor could
any one of you have kept us off from him.

Verily, it is a memorial to the pious; and, verily,
we know that there are amongst you those who say
it is a lie; [50] and, verily, it is a source of sighing to
the misbelievers ; and, verily, it is certain truth !

Therefore celebrate the name of thy mighty Lord!

Tue CHAPTER OF THE ASCENTS.

(LXX. Mecca.)

In the name of the merciful and compassionate
God.

An asker! asked for torment that must befall, for
the unbelievers ; there is no repelling it; from God
the Lord of the ascents 5, whereby ascend the angels

1 The person referred to is said to have been either Abu Gahl,
who challenged Mohammed to cause a portion of the heaven to
fall on them, see Chapter XXVI, verse 187, p. 97, or one Nad&r
ibn el ‘H4reth, who said of Islam, ‘If this be the truth from Thee,
then’rain down on us stones from heaven!’

2 Either steps by which the prayers of the righteous or the angels
ascend to heaven; or the word may refer to the vatious degrees of
the angels, or to the seven heavens themselves. See Introduction,
p. lxx.

LXX, 4-386:. THE CHAPTER OF THE ASCENTS. 301

and the Spirit unto Him in a day whose length is
fifty thousand years’.

[5] Wherefore be patient with fair patience; verily,
they see it as afar off, but we see it nigh !

The day when the heaven shall be as molten
brass, and the mountains shall be like flocks of
wool; [10] when no warm friend shall question
friend ; they shall gaze on each other, and the sinner
would fain give as a ransom from the torment of
that day his sons and his mate, and his brother
and his kin who stand by him, and all who are in
the earth, that yet it might rescue him!

[15] Nay, verily, it is a flame,—dragging by the
scalp! it shall call those who retreated and turned
their backs and who amassed and hoarded!

Verily, man is by nature rash 3! [20] when evil
touches him, very impatient; when good touches
him, niggardly; all save those who pray, who re-
main at their prayers, and in whose wealth is a
reasonable due (set aside) [25] for him who asks
and him who is kept from asking, and those who
believe in a day of judgment, and those who shrink
in terror from the torment of their Lord ;—verily,
the torment of their Lord is not safe;—and those
who guard their private parts, [30] except for their
wives or the (slave girls) whom their right hands
possess, for they are not to be blamed; but whoso
craves beyond this, they are the transgressors; and
those who observe their trusts and their compacts,
and those who are upright in their testimonies, and
those who keep their prayers, [35] these shall dwell
in gardens honoured.

1 Cf. Chapter XXXII, verse 4, p. 135.
2 Cf. Chapter XVII, verse 12, p. 2.

202 THE QuR’AN. LXX, 36-LXXI, 4.

What ails the misbelievers that they hurry on
before thee, crowding together on the right and
on the left!? Does every man of them wish to
enter the garden of pleasure ?

Nay, we created them of what they know!

[40] And I need not swear by the Lord of the
easts and the wests?; verily, we are able to change
them for others better, nor are we prevented!

So leave them to plunge in discussion, and to
play until they meet that day of theirs which they
are threatened with, the day when they shall come
forth in haste from the graves, as though they
flock to a standard! with their looks abashed;
meanness shall cover them! That is the day which
they were promised !

Tue CuyapTer or Noau.
(LXXI. Mecca.)

In the name of the merciful and compassionate
God.

Verily, we sent Noah to his people, ‘Warn thy
people before there come to them a grievous tor-
ment!’

Said he, ‘O my people! verily, I am to you an
obvious warner, that ye serve God and fear Him
and obey me. He will pardon you your sins, and
will defer you unto an appointed time ; verily, God’s

1 Cf. pp. 262, 263.
3.1.6. of the east and the west; or of the various points of the
horizon at which the sun rises and sets in the course of the year.

LXXI, 4-24. THE CHAPTER OF NOAH. 303

appointed time when it comes will not be deferred,
did ye but know!’

[5] Said he, ‘My Lord! verily, I have called
my people by night and day, and my call did but
increase them in flight; and, verily, every time
I called them, that Thou mightest pardon them,
they placed their fingers in their ears and tried to
cover themselves with their garments and persisted,
and were.very big with pride. Then I called them
openly ; then I published to them and I spoke to
them in secret, and I said, “Ask forgiveness of your
Lord, verily, He is very forgiving. [10] He will
send the rain upon you in torrents, and will extend
to you wealth and children, and will make for you
gardens, and will make for you rivers. What ails
you that ye hope not for something serious from
God, when He has created you by steps!? Do ye
not see how God has created the seven heavens in
stories, [15] and has set the moon therein for a light,
and set the sun for a lamp ἢ and God has made you
grow out of the earth, and then He will make you
return thereto, and will make you come forth there-
from ; and God has made for you the earth a carpet
that ye may walk therein in broad paths.”’

[20] Said Noah, ‘My Lord! verily, they have
rebelled against me, and followed him whose wealth
and children have but added to his loss, and they
have plotted a great plot, and said, “Ye shall
surely not leave your gods: ye shall surely neither
leave Wadd, nor Suwé/h, nor Yag/fitu, nor Ya’dq,
nor Nasr, and they led astray many.”’ And thou

1 See Chapter XXII, verse 5, p. 56.
® For these five idols, see Introduction, p. xii.

304 . THE Qur’AN. —_LXXI, 24-LXXII, g.

(Mohammed) wilt only increase the unjust in their
error—{25] because of their sins they were drowned
and made to enter into the fire, and they found no
helpers against God !

And Noah said, ‘My Lord! leave not upon the
earth one dweller of the misbelievers. Verily, Thou,
if Thou shouldst leave them, they will lead astray
Thy servants, and they will only bear for children
Sinners and misbelievers.) My Lord! pardon me
and my two parents, and whomsoever enters my
house believing, and (pardon) the believers men
and women—but Thou shalt only increase the
unjust in loss.’

Tue CHAPTER OF THE GINN.
(LXXII. Mecca.)

In the name of the merciful and compassionate
God.

Say, ‘I have been inspired that there listened a
company of the ginn', and they said, “We have
heard a marvellous Qur’4n that guides to the right
direction; and we believe therein, and we join no
one with our Lord, for, verily, He—may the majesty
of our Lord be exalted!—has taken to Himself
neither consort nor son.

‘“ And, verily, a fool among us spake against God
wide of the mark !

Ts] And we thought that men and ginn would
never speak a lie against God.

1 See Introduction, pp. xiii-xiv. The occasion of Mohammed’s
preaching to the ginn was on his returning from his unsuccessful
errand to 7@’if; see Introduction, p. xxx.

LXXII, 6-17. THE CHAPTER OF THE ΟἾΝΝ. . 305

‘“And there are persons amongst men who seek
for refuge with persons amongst the ginn’; but
they increase them in their perverseness. And they
thought, as ye thought, that God would not raise up
any one from the dead.

‘“But we touched the heavens and found them
filled with a mighty guard and shooting-stars; and
we did sit in certain seats thereof to listen; but
whoso of us listens now finds a shooting-star for
him on guard.

‘“Tro] And, verily, we know not whether evil be
meant for those who are in the earth, or if their
Lord means right by them.

‘“ And of us are some who are pious, and of us are
some who are otherwise: we are in separate bands.

‘And we thought that we could not frustrate God
in the earth, and could not frustrate Him by flight.

‘“But, verily, when we heard the guidance we
believed therein, and he who believes in his Lord
shall fear neither diminution nor loss.

‘“ And, verily, of us are some who are Muslims,
and of us some are trespassers; but those of us who
are Muslims they strive after right direction ; [15]
and as for the trespassers they are fuel for hell.”’

And if they? will go right upon the way, we will
irrigate them with copious water to try them there-
by ; and whoso turns from the remembrance of his
Lord He will drive him to severe torment.

And (say) that the mosques are God’s, and that ye

1 The pagan Arabs when they found themselves in a lonely
place, such as they supposed the ginn to haunt, used to say, ‘I
take refuge in the Lord of this valley from the foolish among his
people !’

* The Meccans.

[9] Χ

306 THE QUR'AN. — LXXII,17-LXXIII, 4.

should not call on any one with God, and that when
God's servant! stood up to pray they? called out to
him and well-nigh crowded upon him. [20] Say, ‘I only
call upon my Lord, and I join no one with Him,’

Say, ‘ Verily, I cannot control for you either harm,
or right direction.’

Say, ‘Verily, as for me none can protect me
against God, nor do I find any refuge beside Him,—
except delivering the message from God and His
errands: and whoso rebels against God and His
Apostle, verily, for him is the fire of hell for them
to dwell therein for ever and for aye!’

[25] Until when they see what they are dicdecnal
with, then shall they surely know who is most weak
at helping and fewest in numbers!

Say, ‘I know not if what ye are threatened with
be nigh, or if my Lord will set for it a term. He
knows the unseen, and He lets no one know His
unseen, save such apostle as He is well pleased
with ; for, verily, He sends marching before him

and behind him a guard!’

' That He may know that they have delivered the
errands of their Lord, for He compasses. what they
have, and reckons everything by number.

Tue CHAPTER OF THE ENWRAPPED.
(LXXIII. Mecca.)
In the name of the merciful and compassionate

God.
O thou who art enwrapped! rise by night except
a little—the half, or deduct therefrom a little, or

* Mohammed. 2 The ginn.

LXXIII, 4-19. THE CHAPTER OF THE ENWRAPPED. 307

add thereto, and chant the Qur'an chanting. [5]
Verily, we will cast on thee a heavy speech.

Verily, the early part of the night is stronger in
impressions and more upright in speech!

Verily, thou hast by day a long employment; but
mention the name of thy Lord and devote thyself
thoroughly to Him, the Lord of the east and the
west; there is no god but He; then take Him for a
guardian !

[10] And endure patiently what they say, and fleé
from them with a decorous flight.

And leave me and those who say it is a lie, who
are possessed of comfort; and let them bide for a
while.

Verily, with us are heavy fetters and hell-fire, and
food that chokes, and mighty woe!

On the day when the earth and the mountains
shall tremble and the earth shall be as a crumbling
sand-hill!

[15] Verily, we have sent unto you an apostle
bearing witness against you, as we sent an apostle
unto Pharaoh.

But Pharaoh rebelled against the apostle, and we
seized him with an overpowering punishment.

Then how will ye shield yourselves if ye mis-
believe from the day which shall make children grey-
headed, whereon the heaven cleaves—its promise
shall be fulfilled !

Verily, this is a memorial, and whoso will, let him
take unto his Lord a way!.

1 From verse 20 the rest of the sQirah seems from its style to
belong to the Medinah period; and there is a tradition ascribed to
‘Ayeshah that it was revealed a year later thai the earlier’ part of
the chapter.

X 2

208 THE .QUR’AN. LXXIII, 20-LXXIV, 9.

[20] Verily, thy Lord knows that thou dost stand
up to pray nearly two-thirds of the night, or the
half of it or the third of it, as do part of those who
are with thee; for God measures the night and the
day; He knows that ye cannot calculate it, and He
turns relentant towards you.

So read what is easy of the Qur'an. He knows
that there will be of you some who are sick and
others who beat about in the earth craving the grace
of God, and others who are fighting in the cause of
God. Then read what is easy of it and be steadfast
in prayer, and give alms, and lend to God a goodly
loan, for what ye send forward for yourselves of good
ye will find it with God. It is better and a greater
hire; and ask ye pardon of God: verily, God is for-
᾿ giving, merciful !

THE CHAPTER OF THE ‘ COVERED".
(LXXIV. Mecca.)

In the name of the merciful and compassionate
God.

O thou who art covered! rise up and warn!

And thy Lord magnify!

[5] And thy garments purify!

And abomination shun!

And grant not favours to gain increase!

And for thy Lord await!

And when the trump is blown,—for that day is a

1 The first five verses of this chapter form the second revelation
by the angel Gabriel in person, and the first after the Fatrah, or
period of ‘Intermission.’ See Introduction, p. xxii.

LXXIV, 9-36. THE CHAPTER OF THE COVERED. 309

difficult day! [10] for the misbelievers aught but
easy !

Leave me alone with him I have created, and for
whom I have made extensive wealth, and sons that
he may look upon, and for whom I have smoothed
things down. [15] Then he desires that I should in-
crease! nay, verily, he is hostile to our signs! I will
drive him up a hill! Then he reflected and planned!
May he be killed,—how he planned! [20] Again, may
he be killed——how he planned! Then he looked;
then he frowned and scowled; then he retreated and
was big with pride and said, ‘This is only magic
exhibited! [25] this is only mortal speech !’—I will
broil him in hell-fire! and what shall make thee
know what hell-fire is? It will not leave and will
not let alone. It scorches the flesh ; [30] over it are
nineteen (angels).

We have made only angels guardians of the fire,
and we have only made their number a trial to those
who misbelieve; that those who have been given the
Book may be certain, and that those who believe
may be increased in faith; and that those who have
been given the Book and the believers may not
doubt; and that those in whose hearts is sickness,
and the misbelievers may say, ‘What does God mean
by this as a parable ?’

Thus God leads astray whom He pleases, and
guides him He pleases: and none knows the hosts of
thy Lord save Himself; and it is only a reminder to
mortals ! .

[35] Nay, by the moon!

And the night when it retires!

1 The person meant is generally supposed to be Walid ibn
Mugédirah, one of the chiefs of the Qurais.

310 THE QUR'AN. LXXIV, 37-LXXV, t.

And the morning when it brightly dawns!

Verily, it is one of the greatest misfortunes; a
warning to mortals; [40] for him amongst you who
wishes to press forward or to tarry!

Every soul is pledged! for what it earns; except
the fellows of the right: in gardens shall they ask
each other about the sinners!—‘ What drove you
into hell-fire ?’

They shall say, ‘We weren’t? of those who prayed;
[45] we didn’t feed the poor; but we did plunge into
discussion with those who plunged, and we called the
judgment day a lie until the certainty? did come
to us!’

But there shall not profit them the intercession of
the intercessors. ,

[50] What ailed them that they turned away from
the memorial as though they were timid asses fleeing
from a lion ?

_ Nay, every man of them wished that he might
have given him books spread open!

Nay, but they did not fear the hereafter!

Nay, it is a memorial! and let him who will re-
member it ; [55] but none will remember it except
God please. He is most worthy of fear; and he is
most worthy to forgive!

THe CHAPTER OF THE RESURRECTION.

(LXXV. Mecca.)
In the name of the merciful and compassionate
God.

I need not swear by the resurrection day!
1 See Chapter LII, verse 21, p. 249, note 1.

3. See Part I, p. 78, note 1.
5 T.e. death.

LXXV, 2-30. THE CHAPTER OF THE RESURRECTION. 311

Nor need I swear by the self-accusing soul!

Does man think that we shall not collect his
bones? Able are we to arrange his finger tips!

[5] Nay, but man wishes to be wicked hence-
forward! he asks, When is the resurrection day ?

But when the sight shall be dazed, and the moon
be eclipsed, and the sun and the moon be together,
[10] and man shall say upon that day, ‘Where is a
place to flee to ?’—nay, no refuge! and to thy Lord
that day is the sure settlement: He will inform man
on that day of what He has sent forward or delayed!

Nay, man is an evidence against himself, [15] and
even if he thrusts forward his excuses—. ᾿

Do not move thy tongue thereby to hasten it!. It
is for us to collect it and to read it; and when we
read it then follow its reading. And again it is for
us to explain it.

[20] Nay, indeed, but ye love the transient life,
and ye neglect the hereafter !

Faces on that day shall be bright, gazing on their
Lord!

And faces on that day shall be dismal!

[25] Thou wilt think that a back-breaking calamity
has happened to them!

Nay, but when the [soul] comes up into the throat,
and it is said, ‘Who will charm it back ?’ and he
will think that it is his parting [hour] And leg
shall be pressed on leg?; [30] unto thy Lord on that
day shall the driving be.

For he did not believe® and did not pray ; but

1 1 6. the revelation; see p. 16, note 2, and p. 43, note 2. The
words are addressed to Mohammed by the angel Gabriel.

2 T.e. in the death struggle.

8. Or did not give in charity.

212 THE QUR'AN. —_LXXV, 30-LXXVI, 8.

he said it was a lie, and turned his back! Then he
went to his people haughtily—woe to thee, and woe
to thee! again woe to thee, and woe to thee!

Does man think that he shall be left to himself ?

Wasn't! he a clot of emitted seed? Then he
was -congealed blood, and (God) created him, and
fashioned him, and made of him pairs, male and
female.

[35] Is not He able to quicken the dead ? \

x Tue CuHapTer oF Man.
(LXXVI. Mecca.)

In the name of the merciful and compassionate
God.

Does there not come on man a portion of time
when he is nothing worth mentioning? ἢ

Verily, we created man from a mingled clot, to try
him; and we gave him hearing and sight. Verily,
we guided him in the way, whether he be grateful or
ungrateful.

Verily, we have prepared for those who misbelieve
chains and fetters and a blaze!

[5] Verily, the righteous shall drink of a cup tem-
pered with Kafar’, a spring from which God’s
servants shall drink and make it gush out as they
please!

They who fulfil their vows, and fear a day, the evil
which shall fly abroad, and who give food for His

1 See Part I, p. 78, note 1.

2 While in the womb.

8 Name of a river in Paradise, so called because it is white, cool,
and sweet-smelling, as camphor is.

LXXVI, 8-26. THE CHAPTER OF MAN. 313

love to the poor and the orphan and the captive.
‘We only feed you for God’s sake; we desire not
from you either reward or thanks ; [10] we fear from
our Lord a frowning, calamitous day!’

And God will guard them from the evil of that
day and will cast on them brightness and joy; and
their reward for their patience shall be Paradise and
silk! reclining therein upon couches they shall
neither see therein sun nor piercing cold'; and close
down upon them shall be its shadows; and lowered
over them its fruits to cull; [15] and they shall be
served round with vessels of silver and goblets that
are as flagons—flagons of silver which they shall mete
out! and they shall drink therein a cup tempered
with Zingabil?, a spring therein named Silsabil!
and there shall go round about them eternal boys;
when thou seest them thou wilt think them scat-
tered pearls; [20] and when thou seest them thou
shalt see pleasure and a great estate! On them
shall be garments of green embroidered satin and
brocade ; and they shall be adorned with bracelets of
silver ; and their Lord shall give them to drink pure
drink! Verily, this is a reward for you, and your
efforts are thanked.

Verily, we have sent down upon thee the Qur'an.
Wherefore wait patiently for the judgment of thy
Lord, and obey not any sinner or misbeliever
amongst them. [25] But remember the name of
thy Lord morning, and evening, and through the

1 Zamharir, the word here rendered ‘piercing cold,’ is by some
authorities interpreted to mean ‘the moon.’
2 Zingabil signifies ‘ ginger.’

314 THE QURAN. LXXVI, 26-LXXVII, 11.

night, and adore Him, and celebrate His praises the
whole night long.

Verily, these love the transitory life, and leave
behind them a heavy day! : ᾿

We created them and strengthened their joints ;
and if we please we can exchange for the likes of
them in their stead. Verily, this is a memorial, and
whoso will, let him take unto his Lord a way.

[30] But ye will not please except God please!
Verily, God is knowing, wise.

He makes whomsoever He pleases to enter into
His mercy; but the unjust He has prepared for them
a grievous woe!

Tue CHAPTER OF THOSE SENT.
(LXXVII. Mecca.)

In the name of the merciful and compassionate God.

By those sent in a series?! .

And by those who speed swiftly !

And by the dispensers abroad!

And by the separators apart!

[5] And by those who instil the reminder, as an
excuse or warning!

Verily, what ye are threatened with shall surely
happen !

And when the stars shall be erased!

And when the heaven shall be cleft!

[10] And when the mountains shall be winnowed!

And when the apostles shall have a time appointed
for them!

1 Either angels or winds, or as some interpret the passage, the
verses of the Qur’an.

1ΧΧΥΤῚ,12-4. THE CHAPTER OF THOSE SENT. 315

For what day is the appointment made ?

For the day of decision! and what shall make thee
know what the decision is ?

.[15] Woe on that day for those who say it is
a lie!

Have we not destroyed those of yore, and then
followed them up with those of the latter day?
Thus do we with the sinners.

Woe on that day for those who say it is a lie!

[20] Did we not create you from contemptible water,

and place it in a sure depository unto a certain
decreed term ? for we are able and well able too!

Woe on that day for those who say it is a lie!

[25] Have we not made for them the earth to hold
the living and the dead? and set thereon firm
mountains reared aloft? and given you to drink
water in streams ?

Woe on that day for those who say it is a lie!

Go off to that which ye did call a lie! [30] Go off
to the shadow of three columns, that shall not
shade nor avail against the flame! Verily, it
throws off sparks like towers,—as though they
were yellow camels !

Woe on that day for those who say it is a lie!

[35] This is the day when they may not speak,—
when they are not permitted to excuse them-
selves!

Woe on that day for those who say it is a lie!

This is the day of decision! We have assembled
you with those of yore; if ye have any stratagem
employ it now!

[40] Woe on that day for those who say it is
a lie! ΄

Verily, the pious are amid shades and springs and

416 THE QUR'AN. LXXVII, 41-LXXVIII, 15.

fruit such as they love—‘ Eat and drink with
good digestion, for that which ye have done!’

Verily, thus do we reward those who do well.

[45] Woe on that day for those who say it is
a lie!

‘Eat and enjoy yourselves for a little; verily, ye are
sinners !’

Woe on that day for those who say it is a lie!

And when it is said to them bow down, they bow
not down.

Woe on that day for those who say it is a lie!

[50] And in what new discourse after it will they
believe ?

THe CHAPTER OF THE INFORMATION.
(LXXVIII. Mecca.)

In the name of the merciful and compassionate
God.

Of what do they ask each other ?>—Of the mighty
information whereon they do dispute!? nay, they
shall know too well! [5] Again, nay, they shall
know too well!

Have we not set the earth as a couch, and the
mountains as stakes, and created you in pairs, and
made your sleep for rest, [10] and made the night
a garment, and made the day for livelihood, and
built above you seven solid (heavens) and set a
burning lamp, and sent down from the rain express-
ing clouds water pouring forth, [15] to bring out

1 T.e. the news of the resurrection.

LXXVUI, 15-41. THE CHAPTER OF THE INFORMATION. 317

thereby the grain and herb and gardens thickly
planted ?

ve Verily, the day of decision is an appointed time;
and the day when the trumpet shall be blown, and
ye shall come in troops, and the heavens shall be
opened, and shall be all doors, [20] and the moun-
tains shall be moved, and shall be like a mirage!

Verily, hell is an ambuscade; a reward for the
outrageous, to tarry therein for ages. They shall
not taste therein cool nor drink, [25] but only boiling
water and pus ;—a fit reward !}

Verily, they did not hope for the account ; but
they ever said our signs were lies.

Everything have we remembered in a book.

[30] ‘Then taste, for we will only increase your
torment |’

Verily, for the pious is a blissful place,—gardens
and vineyards, and girls with swelling breasts of the
same age as themselves, and a brimming cup; [35]
they shall hear therein no folly and no lie;—a re-
ward from thy Lord, a sufficient gift! The Lord of
the heavens and the earth, and what is between
them both,—the Merciful,—they cannot obtain
audience of Him! °

The day when the Spirit and the angels shall stand
in ranks, they shall not speak save to whom the Mer-
ciful permits, and who speaks aright.

That is the true day; and whoso pleases let him
take to a resort unto his Lord!

[40] Verily, we have warned you of a torment
that is nigh: on a day when man shall see what his
two hands have sent forward; and the misbeliever
shall say, ‘Would that I were dust!’

418 THE QUR'AN. LXXIX, 1-21.

Tuer CHAPTER OF THOSE WHO TEAR OUT.

(LX XIX. Mecca.)

Zz In the name of the merciful and compassionate
God.

By those who tear out violently !

And by those who gaily releas€?Y

And by those who float through the air!

And the preceders who precede?!

[5] And those who manage the affair!

On the day when the quaking? quakes which the
following one shall succeed! Hearts on that day
shall tremble; eyes thereon be humbled!

[10] They say, ‘Shall we be sent back to our old
course >—What! when we are rotten bones ?’ they
say, ‘That then were a losing return ee

But it will only be one scare, and lo! they will be
on the surface!

[15] Has the story of Moses‘ come to you? when
his Lord addressed him in the holy valley of Tuva,
‘Go unto Pharaoh, verily, he is outrageous; and
say, “ Hast thou a wish to purify thyself, and that
I may guide thee to thy Lord, and thou mayest
fear ἢ

[20] So he showed him the greatest sign; but

1 Referring to the angel of death and his assistants, who tear
away’ the souls of the wicked violently, and gently release the souls
of the good.

3 The angels who precede the souls of the righteous to Paradise.

8 The trumpet blast at the last day, which shall make the- uni-
verse quake.

4 See Chapter XX, verse 12, p. 35.

LXXIX, 21-45. THE CHAPTER OF THOSE WHO TEAR OUT. 319

i}~ he called him a liar and rebelled. Then he re-

treated hastily, and gathered, and proclaimed, and
said, ‘I am your Lord most High!’ [25] but God
seized him with the punishment of the future life
and of the former.

Verily, in that is a lesson to him who fears !

Are ye harder to create or the heaven that He
has built? He raised its height and fashioned it ;
and made its night to cover it, and brought forth
its noonday light ; [30] and the earth after that He
did stretch out. He brings forth from it its water
and its pasture.

And the mountains He did firmly set, a provision
for you and for your cattle.

~~ And when the great predominant calamity shall
come, [35] on the day when man shall remember
what he strove after, and hell shall be brought out
for him who sees !

And as for him who was outrageous and pre-
ferred the life of this world, verily, hell is the -
resort !

[40] But as for him who feared the station of his
Lord, and prohibited his soul from lust, verily,

; Paradise is the resort!
ipa® They shall ask thee about the Hour, for when it
Ὁ is set. Whereby canst thou mention it? Unto thy
Lord its period belongs.

[45] Thou art only a warner to him who fears it.

On thé day they see it, it will be as though they
had only tarried an evening or the noon thereof. |

.

220 THE Οὐκ᾿ Ἂν. LXXX, 1-22.

Tue CHapTerR ‘He FrRownep.’
(LXXX. Mecca.)

In the name of the merciful and compassionate
God.

He frowned and turned his back, for that ‘there
came to hima blind man!! ᾿

But what should make thee know whether haply
he may be purified? or may be mindful and the
reminder profit him ?

[5] But as for him who is wealthy, thou dost
attend to him; and thou dost not care that he is not
purified ; but as for him who comes to thee earnestly
fearing the while, [10] from him thou art diverted !

Nay! verily, it is a memorial; and whoso pleases
will remember it.

In honoured pages exalted, purified, [15] in the
hands of noble, righteous scribes!

May man be killed! how ungrateful he is!

Of what did He create him? Of a clot. He
created him and fated him; [20] then the path He
did make easy for him; then He killed him, and
laid him in the tomb; then when He pleases will
He raise him up again.

* One Abdallah ibn Umm Makt(im, a poor blind man, once
interrupted Mohammed while the latter was in conversation with
Walid ibn MugAdirah and some others of the Qurais chiefs. The
prophet taking no notice of him, the blind man raised his voice
and earnestly begged for religious instruction, but Mohammed,
annoyed at the interruption, frowned and turned away. This pas-
sage is a reprimand to the prophet for his conduct on the occasion.
Afterwards, whenever he saw the blind Abdallah, Mohammed used
to say, ‘Welcome to him on whose account my Lord reproved
me!’ and subsequently made him governor of Medinah.

LXXX, 23-LXXXI, 5. CHAPTER OF THE FOLDING UP. 3221

Nay, he has not fulfilled his bidding!

But let man look unto his foods. [25] Verily, we
have poured the water out in torrents : then we have
cleft the earth asunder, and made to grow therefrom
the grain, and the grape, and the hay, and the olive,
and the palm, [30] and gardens closely planted, and
fruits, and grass,—a provision for you and for your
cattle !

*— But when the stunning noise shall come, on the
day when man shall flee from his brother [35] and
his mother and his father and his spouse and his
sons! Every man among them on that day shall
have a business to employ him.

Faces on that day shall be bright,—laughing,
joyous! [40] and faces shall have dust upon them,—
darkness shall cover them! those are the wicked
misbelievers ! i

Tue CHAPTER OF THE Fopinc UP.
(LXXXI. Mecca.)

In the name of the merciful and compassionate God.

When the sun is folded up,

And when the stars do fall,

And when the mountains are moved,

And when the she-camels ten months’ gone with
young shall be neglected},

[5] And when the beasts shall be crowded together?,

1 Such camels being among the most valuable of an Arab’s pos-
sessions, neglect of them must imply some terribly engrossing
calamity.

2 The terrors of the judgment day will drive all the wild beasts
together for mutual shelter.

[9] Υ ᾿

322 THE QURAN. LXXXI, 5-28.

And when the seas shall surge up,

And when souls shall be paired with bodies,

And when the child who was buried alive shall be
asked for what sin she was slain!,

[10] And when the pages shall be spread out,

And when the heaven shall be flayed,

And when hell shall be set ablaze,

And when Paradise shall be brought nigh,

The soul shall know what it has produced !

[15] I need not swear by the stars that slink back,
moving swiftly, slinking into their dens!

Nor by the night when darkness draws on !

Nor by the morn when it first breathes up!

Verily, it is the speech of a noble apostle, [20]
mighty, standing sure with the Lord of the throne,
obeyed and trusty too!

Your comrade is not mad; he saw him? on the plain
horizon’, nor does he grudge to communicate the
unseen‘,

[25] Nor is it the speech of a pelted devil’.

Then whither do ye go? -

It is but a reminder to the worlds, to whomsoever
of you pleases to go straight :—but ye will not
please, except God, the Lord of the world, should
please.

1 See Part I, p. 132, note 3, and p. 256, note 2. See also Intro-
duction, p. x.

3 Gabriel.

5 See Chapter LIII, verses 1-19, pp. 251, 252.

* Some copies have a various reading, ‘ suspicious of.’
® See Part I, note 2, pp. 50, 51.

‘LXXXII,1-LXXXIII, 2. CHAPTER OF CLEAVING ASUNDER. 323

THE CHAPTER OF THE CLEAVING ASUNDER.
(LXXXII. Mecca.)
In the name of the merciful and compassionate God.
When the heaven is cleft asunder,
And when the stars are scattered,
And when the seas gush together,
And when the tombs are turned upside down,
Υ 15] The soul shall know what it has sent on or
kept back!

O man! what has seduced thee concerning thy
generous Lord, who created thee, and fashioned thee,
and gave thee symmetry, and in what form He
pleased composed thee ?

Nay, but ye call the judgment a lie! [το] but
over you are guardians set!,—noble, writing down!
they know what ye do!

Verily, the righteous are in pleasure, and, verily,
the wicked are in hell; [15] they shall broil therein
upon the judgment day; nor shall they be absent
therefrom !

And what shall make thee know what is the judg-
ment day ? Again, what shall make thee know what
is the judgment day ? a day when no soul shall control
aught for another ; and the bidding on that day be-
longs to God! |

Tue CHAPTER OF THOSE WHO GIVE SHORT WEIGHT.
(LXXXIII. Mecca.)

In the name of the merciful and compassionate
God.

Woe to those who give short weight! who when

1. See p. 243, note 1.
Y 2

324 THE QURAN, LXXXIII, 2-26.

they measure against others take full measure; but
when they oie to them or weigh to them,
dimipis i oe

i= Do Bees 11: think that they shall be raised again
[5] at the mighty day? the day when men shall
stand before the Lord of the worlds ! |

Nay, verily, the book of the wicked is in Siggin!;
and what shall make thee know what Siggin is >—
a book inscribed !

[10] Woe on that day for those who say it is
a lie!

Who call the judgment day a lie! but none shall
call it a lie except every sinful transgressor, who,
when our signs are read to him, says, ‘Old folks’
tales !

Nay, but that which they have gained has settled
aus their hearts. "

Nay, verily, [15] from their Lord on that’ day
are they veiled ; and then, verily, they shall broil in
hell; then it shall be said, ‘ This is what ye once did
call a lie 1}

Nay, verily, the book of the righteous is in
‘IlliyQn?; and what shall make thee know what
‘IHiydn is?—[{20] a book inscribed! those nigh to
God shall witness it.

i Verily, the righteous shall be in pleasure; upon
_ couches shall they gaze; thou mayest recognise in
their faces the brightness of pleasure; [25] they
shall be given to drink wine that is sealed, whose
seal is musk; for that then let the aspirants aspire !

1 Siggin, the ‘ prison’ of hell, whence the register of the wicked
is named.
? ‘Illiyfn means ‘high places.’

LXXXIII,27-LXXXIV,12. CHAPTER OF RENDING ASUNDER, 325

—and it shall be tempered with Tasnim1,—a spring
from which those nigh to God shall drink.

Verily, those who sin do laugh at those who
believe; [30] and when they pass by they wink
at one another, and when they return to their
family they return ridiculing them ; and when they
see them they say, ‘Verily, these do go astray !’—
but they are not sent as guardians over them!

But to-day those who believe shall at the mis-
believers laugh! [35] Upon couches shall they
gaze; are the misbelievers rewarded for what they
have done ?

Tue CHAPTER OF THE RENDING ASUNDER.

(LXXXIV. Mecca.)
In the name of the merciful and compassionate

God.

When the heaven is rent asunder and gives ear
unto its Lord, and is dutiful !

And when the earth is stretched out and casts
forth what is in it, and is empty, [5] and gives ear
unto its Lord, and is dutiful !

O man! verily, thou are toiling after thy Lord,
toiling ; wherefore shalt thou meet Him!

And as for him who is given his book in his right
hand, he shall be reckoned with by an easy reckon-
ing; and he shall go back to his family joyfully.

[10] But as for him who is given his book behind
his back?, he shall call out for destruction, but he

1 Name of a fountain in Paradise, so called because it is con-
veyed to the highest apartments there.

2 T.e. in the left hand, which will be chained behind the back,
the right hand being fettered to the neck.

426 THE QUR'AN. LXXXIV,12-LXXXV,7.

shall broil in a blaze! Verily, he was amongst his
family joyful. Verily, he thought that he should
never return to God.

[15] Yea, verily, his Lord on him did look !

I need not swear by the evening glow,

Or by the night, and what it drives together,

ΟΥ̓ by the moon when it is at its full, ἘΠΕ
Γ Ye shall be surely transferred from state to state?!)
“[20] What ails them that they do not believe?
and, when the Qur'an is read to them, do not adore?
Nay, those who misbelieve do say it is a lie, but

God knows best the (malice) that they hide.

So give them the glad tidings of grievous woe!
[25] save those who believe and act aright, for them
is hire that is not grudged !

Tue CHAPTER OF THE ZODIACAL SIGNS.
(LXXXV. Mecca.)
In the name of the merciful and compassionate God.
By the heaven with its zodiacal signs?!
And the promised day !
And the witness and the witnessed?!
The fellows of the pit were slain ;
[5] And the fire with its kindling,
When they sat over it
And witnessed the while what they were doing with
those who believed *.

1 From life to death, and from death to the future life.

® Literally, ‘ towers.’

* Various interpretations are given of these words, the most
probable perhaps being that ‘the witness’ is Mohammed, and ‘the
witnessed’ the faith. ν᾿

* Alluding to the persecution of the Christians at Νερτάῃ by.

ae,

LXXXV,8-LXXXVI,2. CHAPTER OF THE NIGHT STAR, 327

And they took not vengeance on them save for
their belief in God,

The mighty, the praiseworthy,

Whose is the kingdoms of the heavens and the
earth ;

For God is witness over all!

[10] Verily, those who make trial of the believers,
men and women, and then do not repent, for them
is the torment of hell, and for them is the torment
of the burning !

Verily, those who believe and act aright, for them
are gardens beneath which rivers flow,—that is the
great bliss!

Verily, the violence of thy Lord is keen!

Verily, He produces and returns, and He is- the
forgiving, the loving, [15] the Lord of the glorious
throne; the doer of what He will!

Has there come to thee the story of the hosts of
Pharaoh and Thamfd?

Nay, those who misbelieve do say it is a lie;
[20] but God is behind them—encompassing !

Nay, it is a glorious Qur’4n in a preserved tablet’.

Tue CuHapTeR oF THE NIGHT STAR.
(LXXXVI. Mecca.)

In the name of the merciful and compassionate
God.
By the heaven and by the night star! And what

Duu ’n Navv4s, king of Yemen, who had embraced the Jewish

religion, and who commanded all his subjects who would not do

the same to be flung into a pit filled with fire, and burnt to death.
1 See Part I, p. 2, note 2.

228 THE QURAN. LXXXVI,2-LXXXVII,8.

shall make thee know what the night star is ?—The
star of piercing brightness.

Verily, every soul has a guardian over it.

[5] Then let man look from what he is created : he
is created from water poured forth, that comes out
from between the loins and the breast bones}.

Verily, He is able to send him back again, on the
day when the secrets shall be tried, [10] and he
shall have no strength nor helper.

By the heaven that sends back the rain!

And the earth with its sprouting !

Verily, it is indeed a distinguishing speech, and it
is no frivolity !

[15] Verily, they do plot a plot!

But I plot my plot too! let the misbelievers bide ;
do thou then let them bide awhile !

Tue CHAPTER OF THE Most Hicu.
(LXXXVII. Mecca.)

In the name of the merciful and compassionate
God.

Celebrated the name of thy Lord most High, who
created and fashioned, and who decreed and guided,
and who brings forth the pasture, [5] and then
makes it dusky stubble!

We will make thee recite, and thou shalt not
forget?, save what God pleases. Verily, He knows
the open and what is concealed; and we will send

1 From the loins of the man and the breast bones of the
woman.—Al Baidhavi.
2 See Chapter II, verse roo, Part I,.p. 14.

LXXXVII,8-LXXXVIII,16. CHAPTER OF OVERWHELMING. 329

thee easily to ease; wherefore remind, for, verily,
the reminder is useful.

[10] But he who fears will be mindful; but the
wretch will avoid it; he who will broil on the great
fire, and then therein shall neither die nor live!

Prosperous is he who purifies himself, [15] and
remembers the name of his Lord and prays!

Nay! but ye prefer the life of this world, while
the hereafter is better and more lasting.

Verily, this was in the books of yore,—the books
of Abraham and Moses.

Tue CHAPTER OF THE OVERWHELMING],
(LXXXVIII. Mecca.)

In the name of the merciful and compassionate
God.

Has there come to thee the story of the over-
whelming ? ᾿Ξ

Faces on that day shall be humble, labouring,
toiling,—shall broil upon a burning fire ; [5] shall be
given to drink from a boiling spring! no food shall
they have save from the foul thorn, which shall not
fatten nor avail against hunger !

Faces on that day shall be comfortable, content
with their past endeavours,—[10] in a lofty garden
wherein they shall hear no foolish word; wherein
is a flowing fountain ; wherein are couches raised on
high, and goblets set down, [15] and cushions ar-
ranged, and carpets spread !

1 Another name of the last day.

230 THE QUR'AN. LXXXVIII,17-LXXXIX, 7.

Do they not look then at the camel how she is
created? ?

And at the heaven how it is reared ?

And at the mountains how they are set up?

[20] And at the earth how it is spread out ?

But remind: thou art only one to remind; thou
art not in authority over them; except such as turns
his back and misbelieves, for him will God torment
with the greatest torment.

[25] Verily, unto us is their return, and, verily, for
us is their account !

Tue CHAPTER OF THE Dawn.
(LXX XIX. Mecca.)

In the name of the merciful and compassionate
God.

By the dawn and ten nights?!

And the single and the double !

And the night when it travels on!

Is there in that an oath for a man of sense ?

[5] Hast thou not seen how thy Lord did with
‘Ad ?—with Iram of the columns®? the like of which
has not been created in the land ?

* So useful an animal as a camel being to an Arab a singular
instance of divine wisdom.

3 The first ten nights of the sacred months of Dxu ’] Heggeh.

8 Sheddad, the son of ‘Ad, is related to have ordered the con-
struction of a terrestrial paradise in the desert of Aden, ostensibly
in rivalry of the celestial one, and to have called it Irem, after the
name of his great-grandfather Irem (Aram). On going to take
possession of it, he and all his people were struck dead by a noise
from heaven, and the paradise disappeared. Certain Arab travellers
are declared to have come across this mysterious garden.

LXXXIX, 8-30. THE CHAPTER OF THE DAWN. 331

And Thamid when they hewed the stones in the
valley ?

And Pharaoh of the stakes1?

[10] Who were outrageous in the land, and did
multiply wickedness therein, and thy Lord poured
out upon them the scourge of torment.

Verily, thy Lord is on a watch tower! and as for
man, whenever his Lord tries him and honours him
and grants him favour, then [15] he says, ‘My Lord
has honoured me;’ but whenever he tries him and
doles out to him his subsistence, then he says, ‘My
Lord despises me!’

Nay, but ye do not honour the orphan, nor do
ye urge each other to feed the poor, [20] and ye
devour the inheritance (of the weak) with a general
devouring’, and ye love wealth with a complete
love!

Nay, when the earth is crushed to pieces, and thy
Lord comes with the angels, rank on rank, and hell
is brought on that day,—on that day shall man be
reminded! but how shall he have a reminder ?

[25] He will say, ‘Would that I had sent some-
thing forward for my life !’

But on that day no one shall be tormented with
a torment like his, and none shall be bound with
bonds like his!

O thou comforted soul! return unto thy Lord,
well pleased and well pleased with!

And enter amongst my servants, [30] and enter
my Paradise!

1 Cf. p. 176, note 1.
2 Cf. Part I, p. 72, note 1,

332 THE QUR'AN. XC, 1-20.

THe CHAPTER OF THE Lanp.
(XC. Mecca.)

In the name of the merciful and compassionate
God.

I need not swear by the Lord of this land}, and
thou a dweller in this land?!

Nor by the begetter and what he begets!

We have surely created man in trouble.

[5] Does he think that none can do aught against
him ?

He says, ‘I have wasted wealth in plenty;’ does
he think that no one sees him ?

Have we not made for him two eyes and a
tongue, and two lips? [10] and guided him in the
two highways ? but he will not attempt the steep!

And what shall make thee know what the steep
is? It is freeing captives, or feeding on the day of
famine, [15] an orphan who is akin, or a poor man
who lies in the dust ; and again (it is) to be of these
who believe and encourage each other to patience,
and encourage each other to mercy,—these are the
fellows of the right®!

But those who disbelieve in our signs, they are
the fellows of the left, [20] for them is fire that
closes in!

1 J.e. the sacred territory of Mecca.
2 Or, ‘art at liberty to act as thou pleasest.’
5 See pp. 263, 264,

XCI,1-XCH, 4. THE CHAPTER OF THE NIGHT. 432

Tue CHAPTER OF THE SUN.

(XCI. Mecca.)

In the name of the merciful and compassionate God.
By the sun and its noonday brightness!
And the moon when it follows him!
And the day when it displays him!
And the night when it covers him!
[5] And the heaven and what built it !
And the earth and what spread it!
And the soul and what fashioned it, and taught it
its sin and its piety !
_ Prosperous is he who purifies it !
[10] And disappointed is he who corrupts it !

Thamid called the apostle a liar’ in their outrage,
when their wretch rose up and the apostle of God
said to them, ‘God’s she-camel! so give her to
drink.’

But they called him a liar, and they ham-strung
her; but their Lord destroyed them in their sins,
and served them all alike; [15] and He fears not
the result thereof!

Tue CHAPTER OF THE NIGHT.
(XCII. Mecca.)

In the name of the merciful and compassionate God.

By the night when it veils !

And the day when it is displayed !

And by what created male and female!
Verily, your efforts are diverse !

1 See Part I, p. 147, note 1.

334 THE QUR'AN. XCII, 5-XCIII, 6.

[5] But as for him who gives alms and fears God,

And believes in the best,

We will send him easily to ease!

But as for him who is niggardly,

And longs for wealth,

And calls the good a lie,

[10] We will send him easily to difficulty !

And his wealth shall not avail him

When he falls down (into hell) !

Verily, it is for us to guide ;

And, verily, ours are the hereafter and the former
life !

And I have warned you of a fire that flames!
[15] None shall broil thereon, but the most

wretched, who says it is a lie and turns his back.
But the pious shall be kept away from it, he who

gives his wealth in alms, and who gives no favour

to any one for the sake of reward, [20] but only

craving the face of his Lord most High; in the

end he shall be well pleased!

Tue CHAPTER OF THE FoRENOON.
(XCIII. Mecca.)

In the name of the merciful and compassionate
God.

By the forenoon !

And the night when it darkens !

Thy Lord has not forsaken thee, nor hated thee!
and surely the hereafter is better for thee than the
former ; [5] and in the end thy Lord will give thee,
and thou shalt be well pleased!

Did He not find thee an orphan, and give thee

XCIII, 6-ΧΟΥ͂, 1. THE CHAPTER OF THE FIG. 335

shelter ? and find thee erring, and guide thee? and
find thee poor with a family, and nourish thee ?

But as for the orphan oppress him not; [10] and
as for the beggar drive him not away; and as for
the favour of thy Lord discourse thereof.

Tue ΟΒΑΡΤΕΚ OF ‘HAVE WE NOT EXPANDED ?’
(XCIV. Mecca.)

In the name of the merciful and compassionate
God. ᾿

Have we not expanded for thee thy breast! ἢ and
set down from thee thy load which galled thy back ?
and exalted for thee thy renown ?

[5] Verily, with difficulty is ease! verily, with
difficulty is ease!

And when thou art at leisure then toil, and for
thy Lord do thou yearn! .

Tue CHAPTER OF THE Fic,
(XCV. ‘Place of origin doubtful.) -

In the name of the merciful and compassionate
God. - ars

By the fig!

And by the olive!

1 Ie. expanded it for the reception of the truth. Taking the
words literally some Muslims have supposed it to refer to the
legend, that the angel Gabriel appeared to Mohammed while he
was a child, and having cut open his breast took out his heart, and
cleansed it from the black drop of original sin. This explanation

is, however, rejected by the more sensible of the orthodox Muslim
divines.

436 THE Qur’AN. XCV, 2-XCVI, το.

And by Mount Sinai!

And by this safe land?!

We have indeed created man in the best of sym-
metry. [5] Then we will send him back the lowest
of the low; save those who believe and act aright ;
for theirs is a hire that is not grudged.

But what shall make thee call the judgment after
this a lie ?

Is not God a most just of judges ?

Tue CHAPTER OF CoNGEALED BLoop?.

(XCVI. Mecca.)

In the name of the merciful and compassionate
God.

READ, in the name of thy Lord!

Who created man from congealed blood!

Read, for thy Lord is most generous!

[5] Who taught the pen !

Taught man what he did not know!

Nay, verily, man is indeed outrageous at seeing
himself get rich !

Verily, unto thy Lord is the return !

Hast thou considered him who forbids [10] a ser-
vant? when he prays‘?

1 Alluding to the inviolable character of the sacred territory of
Mecca.

2 The five opening verses of the chapter are generally allowed
to have been the first that were revealed. See Introduction, p. xx,
and note 1, idem.

5 I.e. Mohammed.

* The allusion is to Abu Gahl, who threatened to set his foot on
Mohammed’s neck if he caught him in the act of adoration.

XCVI, 11-XCVIII,1. CHAPTER OF THE MANIFEST SIGN. 337

Hast thou considered if he were in guidance or
bade piety ?

Hast thou considered if he said it was a lie, and
turned his back ?

Did he not know that God can see?

[15] Nay, surely, if he do not desist we will drag
him by the forelock !—the lying sinful forelock !

So let him call his counsel : we will call the guards
of hell!

Nay, obey him not, but adore and draw nigh!

THE CHAPTER OF PoWER?.

(XCVII. Place of origin doubtful.)

In the name of the merciful and compassionate
God.

Verily, we sent it down on the Night of Power!

And what shall make thee know what the Night
of Power is ?—the Night of Power is better than a
thousand months!

The angels and the Spirit descend therein, by the
permission of their Lord with every bidding.

[5] Peace it is until rising of the dawn!

THe CHAPTER OF THE Manirest SIGN.
(XCVIII. Place of origin doubtful.)
In the name of the merciful and compassionate
God.
Those of the people of the Book and the idolaters

Δ The word el Qadr signifies ‘ power,’ ‘worth,’ ‘measure,’ and
‘the divine decree.’

[9] Ζ

333ᾧ-Ὃὃ οϑΡ ᾿ς THE Qur’AN. XCVIII, 1-XCIX, 6.

who misbelieve did not fall off until there came to
them the manifest sign,—

An apostle from God reading pure pages wherein
are right scriptures :

Nor did those who were given the Book divide
into sects until after there came to them the mani-
fest sign.

But they were not bidden aught but to worship
God, being sincere in religion unto Him as ‘Hanifs,
and to be steadfast in prayer, and to give alms: for
that is the standard religion.

[5] Verily, those who disbelieve amongst the
people of the Book and the idolaters shall be in the
fire of hell, to dwell therein for aye ; they are wretched
creatures !

Verily, those who believe and act aright, they are
the best of creatures ; their reward with their Lord
is gardens of Eden, beneath which rivers flow, to
dwell therein for aye; God shall be well pleased
with them, and they with Him! that is for him
who fears his Lord!

Tue CHAPTER OF THE EARTHQUAKE.
(XCIX. Place of origin doubtful.)

In the name of the merciful and compassionate
God.

When the earth shall quake with its quaking !

And the earth shall bring forth her burdens, and
man shall say, ‘What ails her !’

On that day she shall tell her tidings, [5] because
thy Lord inspires her.

On the day when men shall come up in , oer

XCIX, 6-ΟΙ, 4. THE CHAPTER OF THE SMITING. 339

bands to show their works: and he who does the
weight of an atom.of good shall see it! and he who
does the weight of an atom of evil shall see it !

Tue CHAPTER OF THE CHARGERS.

(C. Mecca.)

In the name of the merciful and compassionate
God.

By the snorting chargers!

And those who strike fire with their hoofs !

And those who make incursions in the morning,

And raise up dust therein,

[5] And cleave through a host therein !

Verily, man is to his Lord ungrateful ; and, verily,
he is a witness of that.

Verily, he is keen in his love of good.

Does he not know when the tombs are exposed,
[10] and what is in the breasts is brought to light ? ?

Verily, thy Lord upon that day indeed is well
aware.

Tue CHAPTER OF THE SMITING.

(CI. Mecca.)
In the name of the merciful and compassionate
God.
The smiting!
What is the smiting?

And what shall make thee know what the
smiting is ? pay
The day when men shall be like scattered moths’;
and the mountains shall be like flocks of carded

_wool !
Z2

240 THE QUR'AN, Cl, 5-CIII, 3.

[5] And as for him whose balance is heavy, he
shall be in a well-pleasing life.

But as for him whose balance is light, his dwell-
ing shall be the pit of hell}.

And who shall make thee know what it is ?—a
burning fire!

Tue CHAPTER OF THE CONTENTION ABOUT NUMBERS.

(CII. Place of origin doubtful.)

In the name of the merciful and compassionate
God. ;

The contention about numbers deludes you till
ye visit the tombs?!

Not so! In the end ye shall know! And again
not so! In the end ye shall know!

[5] Not so! Did ye but know with certain
knowledge!

Ye shall surely see hell! And again ye shall
surely see it with an eye of certainty.

Then ye shall surely be asked about pleasure?!

Tue CHAPTER OF THE AFTERNOON‘.

(CIII. Mecca.)
In the name of the merciful and compassionate

God.
By the afternoon! verily, man is in loss! save

' Ej Hawiyeh, see Introduction, p. lxx.

? The commentators say that in one of the frequent contentions
about the respective nobility of the Arab tribes, that the Abu
Menaf clan disputed with that of Sahm, which was the most
numerous, and the latter, having lost many men in battle, declared
that their dead should be taken into account as well as the living.

* That is, the pleasures of this life.

* Or, ‘the age.’

CIII, 3-CV, 5. THE CHAPTER OF THE ELEPHANT. 341

those who believe and do right, and bid each other
be true, and bid each other be patient.

Tue CHAPTER OF THE BACKBITER.

(CIV. Mecca.)

In the name of the merciful and compassionate
God.

Woe to every slanderous backbiter, who collects
wealth and counts it.

He thinks that his wealth can immortalize him.

Not so! he shall be hurled into ΕἸ ‘Hu¢amah !

[5] And what shall make thee understand what
El ‘Huéamah! is ?—the fire of God kindled; which
rises above the hearts. Verily, it is an archway over
them on long-drawn columns.

Tue CHAPTER OF THE ELEPHANT.

(CV. Mecca.)

In the name of the merciful and compassionate
God.

Hast thou not seen what thy Lord did with the
fellows of the elephant? ?

Did He not make their stratagem lead them
astray, and send down on them birds in flocks, to
throw down on them stones of baked clay, [5] and
make them like blades of herbage eaten down ?

1 See Introduction, p. lxx.

2 Abrahat el Asram, an Abyssinian Christian, and viceroy of the
king of Sanaa in Yemen in the year in which Mohammed was born,
marched with a large army and some elephants upon Mecca, with
the intention of destroying the Kaabah. He was defeated and his
army destroyed in so sudden a manner as to have given rise to the

342 THE QUR'AN. CVI, 1-CVHI, 1.

Tue CHAPTER OF THE QuRA\ls.
(CVI. Mecca.)

In the name of the merciful and compassionate
God. :

For the uniting of the Qurdais; uniting them for
the caravan of winter and summer.

So let them serve the Lord of this house who
feeds them against hunger and makes them safe
against fear!

Tue CuHapTer oF ‘ NECESSARIES.

(CVII. Place of origin doubtful.)

In the name of the merciful and compassionate
God.

Hast thou considered him who calls the judg-
ment a lie? He it is who pushes the orphan away ;
and urges not (others) to feed the poor.

But woe to those who pray [5] and who are care-
less in their prayers,

Who pretend and withhold necessaries *.

.

Tue ΓΟΗΑΡΤΕΚ ΟΕ ΕἸ, KAvurTuar.

(CVIII. Mecca,)

In the name of the merciful and compassionate
God.
Verily, we have given thee ΕἸ Kauruar®;

legend embodied in the text. It is conjectured that small-pox
broke out amongst his men.

1 See Introduction, p. xvi. Some connect the first sentence with
the last chapter.

3 Or, ‘alms.’ The word might be rendered ‘resources.’

3 The word signifies ‘abundance.’ It is also the name of a river
in Paradise.

CVIII, 2-CXI, τ. THE CHAPTER OF ABU LAHEB. 343

So pray to thy Lord and slaughter (victims).
Verily, he who hates thee shall be childless 1,

Tue CHAPTER OF MISBELIEVERS.
(CIX. Mecca.)

In the name of the merciful and compassionate

God.

Say, ‘O ye misbelievers! I do not serve what ye
serve; nor will ye serve what I serve; nor will I
serve what ye serve; [5] nor will ye serve what
I serve ;—ye have your religion, and I have my
religion !’

Tue CHaPTeR oF HELP.

(CX. Mecca.)
In the name of the merciful and compassionate

God.

When there comes God’s help and victory,

And thou shalt see men enter into God’s religion
by troops,

Then celebrate the praises of thy Lord, and ask
forgiveness of Him, verily, He is relentant!

Tue Cyapter oF Asu LaHEB?,

(CXI. Mecca.)

In the name of the merciful and compassionate
God.
Abu Laheb’s two hands shall perish, and he shall
perish !

1 This is directed against As ibn Wail, who, when Mohammed’s

son ΕἸ QAsim died, called him abtar, which means ‘docktailed,’

i.e. childless, :
2 See Introduction, p. xxviii. Abu Laheb, ‘the father of the flame,’

444 THE QuR’AN. CXI, 2-CXIII, 5.

His wealth shall not avail him, nor what he has
earned !

He shall broil in a fire that flames}, and his wife
carrying faggots !—[5] on her neck a cord of palm
fibres.

Tue CuHapter or Unity?
(CXII. Place of origin doubtful.)

In the name of the merciful and compassionate
God.

Say, ‘He is God alone !

God the Eternal!

He begets not and is not begotten !

Nor is there like unto Him any one!’

Tue CHAPTER OF THE DAYBREAK.
(CXIII. Place of origin doubtful.)

In the name of the merciful and compassionate
God.

Say, ‘I seek refuge in the Lord of the daybreak,
from the evil of what He has created; and from the
evil of the night when it cometh on®; and from
the evil of the blowers upon knots‘; [5]and from the
evil of the envious when ‘he envies.’

was the nickname of ‘Abd el ’Huzz4, uncle of Mohammed, and
a bitter opponent of Islam.

1 A pun upon his name.

' 2 The chapter is generally known in Arabic by the name of ΕἸ

1 2185, ‘ clearing oneself, i.e. of belief in any but one God.

5 Or, according to a traditional explanation given by the pro-
phet to ‘Ayeshah, ‘the moon when it is eclipsed.’

* Witches who make knots in string and blow upon them, utter-
ing at the same time some magical formula and the name of the
‘persons they wish to injure.

CXIV, τ-6. THE CHAPTER OF ΜΕΝ. 345

THe CHAPTER OF MEN.

(CXIV. Place of origin doubtful.)

In the name of the merciful and compassionate
God.

Say, ‘I seek refuge in the Lord of men, the King
of men, the God of men, from the evil of the
whisperer?, who slinks off, [5] who whispers into
the hearts of men!—from ginns and men!’

1 The devil.

INDEX,

(al) Aaraf, bridge of, Int. p. Ixix; Part
I, p. 143; Part II, p. 32 noter.
Aaron, I, 38, 94, 125,152, 154, 201;
II, 29 n, 36, 39, 41, 59, 51, 68,
ἢ 86, ΟἹ, 92, 110, 172, 240.
Abbas, xxxii, xli, xlii,
‘Abd ad Dar, xvii, xviii.
‘Abdallah ibn Sa’hd ibn Abi Sar‘h,
Mohammed’s secretary, Ivii; I,
126 n.
‘Abdallah ibn Ubai, xxxv,
‘Abdallah ibn Ubbai, chief of the
' ©Hypocrites,’ Ixiii; II, 74 n 2,
77 14, 284}.
Abdallah ibn Umm Maktfin, II, 320n.
“Abd al ‘Hareth, one of Adam’s sons,
I, τότ nt.
‘Abd al Huzza, Ix; IT, 344 n.
‘Abd al Mufralib, xvii, xviii.
‘Abd ar Rahm§n ibn Auf, xxiii.
‘Abd Menff, xvii, xviii,
— clan of, II, 341n.
‘Abd Shems, xviii.
Abraham, xiii, xvi, xlvii, 1, liii, Ixxiv;
I, 17, 18, 19, 40, 40 ἢ 3, 41,
50, 50 N2, 54, 57, 58, 59, 80,
90, 94, 125, 133 NI, 137, 183,
189, 212, 213, 219, 223, 242,
247, 2635 II, 30, 31, 65, 93, 120,
124, 139, 179, 206, 246, 253,
, 269, 278, 329.
— is cast into the fiery furnace, II,
171, 172.
— station of, xvi, xvii, xxiv.
— surnamed, ‘Halila ’llah, the Friend
of God, 1xxi.
Abrahat al Asram, 11, 341 n.
— attacks the Kaabah, II, 341 n.
Abrogation of verses, lvii.
Abu’l ‘Abbas, I, 175.
Abu Bekr, xix, xxiii, xxiv, xxv,
xxxiii, xliv, xlvi; I, 68 n1.
— hides with Mohammed in a cave,
Iii; I,179 n1; TI, 75 nt.
Abu Gahl, xxxiii; II, 300, 336 n.
— challenges Mohammed to cause
a portion of the heavens to fall
on the Qurais, II, 300 n.

Abu ’H4mir, I, 188 nz.

Abu Laheb, xxix, Ix; II, 144, 343.

Abu Sufiy4n, xxxv, xxxvii; 1,164 01.

Abu T4lib, xviii, xxiv, xxv, xxviii,
xxix, xli, xlii.

Abyssinia, xxvi, xxvii, xl; I, 214 ἢ 33

,_ Ul, 3410.

‘Ad, xlviii; I, 145, 146, 183, 210, 211,
239; Il, 61, 86, 95, 121, 176,
193, 200, 227, 242, 247, 254,
256, 298, 330.

Adam, I, 5 n, 50, 54, ror, 138, 139,
140; 11, 8, 9, 19, 31, 43, 44+

— children of, I, 141, 159, 161 nt.

Adam, Zafiy allah, the Chosen of
God, Ixxi.

Adrian, persecution of, xv.

sop. See Loqman.

A‘hmed, prophecy of, xlix; IT, 281.

A‘bnas ibn Surdiq eTH THagaft,
I, 29 n3.

(al) A‘hqéf, IT, 227.

— chapter of, II, 224.

Akabeh, xxxi,

— pledge given at, by a deputation
fromthe inhabitantsof Medinah,
xxxii; I, 9 n1, 98 n1.

Al ’asma’u I‘husné, IT, 13 nz.

Alexander the Great, his prime
minister, II, 23 n 3.

‘Ali ibn Ali ΤΑΙ, xxxiii; II, 74 n2,

143.

Allah, xii, xiii, xiv, xxiv, Ixv, xvi;
1,132 2; II, 13 nz.

— meaning of name, Ixvi.

Allah ta‘Alah, xii, Ixvi.

Allahu akbar, II, 13 ἢ 2.

Allat, xii, xiii, xxvii, xliii; I, 160n1;
II, 9 ni, 62 ni, 252.

Alms, Ixxi, Ixxiii; I, 180, 181.

Amanuensis, employed by Moham-
med, lvii.

Aminah, Mohammed’s mother, xviii.

Aminah, one of Solomon’s concu-
bines, II, 178 ἢ.

‘Amr, xli,

Amram, I, 50, nz.

‘Amr ibn La‘hy, xvii.

248

Angel of death, II, 136.

— fallen, xiv.

Angels, lii, Ixviii, Ixx; I, 161 n1, 164,
169; II, 139, 145, 155, 168,
174, 181, 200, 205, 232, 245,
252, 300, 315, 317.

— chapter of, II, 157.

— ‘daughters of God,’ xiii, lxi; I,
256 ἢ 2.

— guardian, I, 233.

— recording, I, 195 nr.

Ant, chapter of, IT, 99.

Antichrist, Ixxi; I, 94 n2.

Antioch, II, 164 n.

Antistes, I, 17 nr.

Apes, Sabbath-breakers turned into,

I, 9.

Apostle of the Gentiles, I, 156 nz.

Apostles, the twelve, 11, 282.

Arab orators, 1.

Arab writers, I, 257 n1.

Arabia, I, ror nr; II, 263.

— boundaries of, ix.

Arabian prophets, I, 159 nt.

Arabs, I, 256 n2; II, 13 nz.

— ancient, I, 27, 401, 48, 64n, 79,

1ηόπι.

— — beacon fires, I, 106 n1.

— — character, x.

— — Christian tribes, xiv.

— — formula for avoiding the evil
influence of ginns in lonely
places, II, 305 n.

— — formula of deprecation of hos-
tilities during the sacred
months, II, 85.

— — idols, xii.

--- — Jewish tribes, xiv, xv.

— — manners, ix, x.

— — position of women amongst, xi.

— — pride of birth, x.

— — religion, xi, xiv, xv.

— — superstitions, xi, xii.

— — tribes of, I, 145 ni.

— — vices, x.

— battles, II, 221.

— desert, I, 216n1, 259, 1; II, 36

N 3, 234, 235, 241.
— desert, ask to be excused from
fighting, I, 185, 187.

— desert and town, ix.

— dislike of female offspring, IT, 212.

— disregard of treaties if they are

themselves of superior strength
to their enemy, I, 26ο ἢ 2.
— Himyarite, H, 219 ἢ.

THE QUR'AN.

Arabs, hospitality, II, 147 n.
— hypocrisy, I, 186, 190.
— Jewish, xxx.
— pagan, burying female children
alive, I, 132 ἢ.
— — mutilate the ears of cattle, I,
89 ni.
— — offerings to idols, I, 132 ἢ.
— — superstitions, I, 132 ἢ, 134n.
— — superstitious customs respect-
ing cattle, I, 112, 115 nu.
— practise of divination amongst,
II, 2 π2.
— relations to their adopted chil-
dren, IT, 144.
— sacred months not to be put off,

1,178 nt.
— superstitious, II, 7 n1.
— superstitious about entering

houses by the doors on their
return from Mecca, I, 27 ἢ 1.
‘Arafat, Ixxiv; I, 29.
Arafat, Mount, xliv.
Archangels, Ixix.
‘Arish, I, 133 n 2.
Ark, I, 38; II, 164n.
Ar Rahman, Ixi; IT, 13 nz.
Ashram, Abraha, the, xviii; II, 3411.
Athar, I, 124. >
Athar Nagat en Nebf, I, 147 n1.
Aus, xxx, xxxiv, xxxix; I, 59 n13
. ἢ, 217, 239, 258.
Ayatu Ἰ Kursfy, I, 40 nr.
‘Ayeshah, xliv; II, 74 02,75 nt, 77
N 5, 290, 307 ἢ, 344 ἢ.
Azar, I, 124.

Baal, priests of, I, 68 n 2.

Babel, tower of, I, 253.

Babylon, I, 14,14 n2.

Babylonia, ix.

Ba‘hirah, I, 112, 112 nt.

Ba‘Atnazr, I, 41 nt.

Baidbavi, Ixxx; I, 33 Ὦ 1, 177 ἢ 1;
II, 328 n.

Bait allah, xiii; I, 17 n 2.

Balaam, I, 159 nt.

Bedawin, modern, xiv; I, 147n1,
256n2.

Bedr, battle of, xxxvi, xxxvii; I, 47
nr, 61, 66n1, 86n1, 165 ΠῚ;
171nt; II, 2zon1, 622, 70 Ὦ 2,
257, 274 n, 276.

Bee, similitude of, I, 4 n 3.

Bekkah, xvi; I, 58.

Benu Bakr, xvii.

INDEX.

349

Benu Ghann, I, 188 ἢ 1) 189 n 1.
Benu ‘Huza’hah, xvii.

Benu Kenfnah, xvii.

Bethel, xiii; I, 17 n2.

Bilal, the first Muezzin, xxiii.
Bismillah, Ixviii; I, 24 ἢ 2, 172 ἢ.
Byzantium, ix, xl.

Cain, I, 161 Π 1.

Calf, golden, I, 6, 7, 12, 13, 155.

Camels, 11, 321.

Captives, ransom of, I, 171.

Carmel, Mount, I, 68 n 2.

Cave, fellows of the, II, 14.

Chaldea, xi.

Christianity, x, xiv, xv, li, lii, lix, Ixi.

Christians, I, 8, 15, 19, 54) 99, 105,
107, 109; II, 16 n1, 58.

— accused of perverting the Scrip-
tures, I, 250 n 3.

Christian traditions, xlvii.

Confederates the, siege of Medtnah
by, xxxix; II, 138, 138 n 1, 140
Nn, 142}.

Constantinople, IT, 125 n.

Creator, the, I, 128.

(ed) Daggal, Ixxi.

Dan, xii n1; I, 13 ἢ 2.

Dar al Qarar (Chapter xl, 42), the
Abode of Rest, Ixx.

Dar as Salam (Chapter vi, 127), the
Abode of Peace, Ixx.

David, I, 9 Ἢ 1, 39, 52, 523 ἢ, 94, 108,
125; II, 7, 100,

— taught to make coats of mail, II,

151. ᾿
— the parable of the ewe lamb, II,

177,178.

Death, angel of, IT, 136.

Deluge, Mohammedan account of
the, I, 209 nr.

Demons, lii.

Denarius, I, 55 n 2.

Deputations, year of, xliii,

Dervishes, I, 53 n 4.

Deuteronomy xxi. 1-9, I, 9 n 2.

Devil, the, I, 162.

— tempts man, II, 276.

Devils, ΠΠ, 168 ἢ, 179 ἢ.

— appointed to watch unbelievers,
II, 201.

— are not allowed to listen at the
gate of heaven, II, 98, 99, 250 n.

- fone descend with the Qur’an,

98.

ἘΠ on whom they do descend,

98.

— pelted with shooting-stars, I, 51n;
IT, 293, 305, 330 n.

Duu Ἰ ‘Heggeh, xxxix; II, 59 n1.

Duu Ἰ Kifl, IT, 53, 180.

Duu 7! Qa’hdah, xxxix, xl; I, 274.

Duu Ἰ Qarnain, II,.24, 24 n 1, 25.

Duu ’n Navwvas, II, 327 n.

Duu ’nnin, I, 53.

Din&r = denarius.

Diodorus, xvi.

Dioscuri, liv.

Discrimination, the, I, 7, 26, 46, 55,
55 n 2, 166, 168; II, 50, 83.
Divorce, II, 138, 146, 270 ἢ, 288, 289.

— chapter of, II, 288.

Dog-star, II, 254.
Dolmens, I, 97 n 2.
Dualism, lii; I, 115 n 2.
Duwér, xiii.

Eden, gardens of, I, 183, 235, 253;
II, 160, 180, 191, 282, 338.

Edon, II, 147 n.

Egypt, ix, xl; 1,8, 202, 220 nt, 221,
227 NI, 230.

Egyptian, IT, 91.

Eidolon of Jesus crucified instead
of him, I, 53 n3.

Elath, I, 9 ni.

Elephant, chapter of, I, 214n3;11,341.

— year of, xviii; II, 341.

Elias, I, 411, 125, 147 τ; II, 23
n3, 53 01.

Elijah, I, 68 ἢ 2.

Elisha, I, 125; II, 180.

Elyas, II, 172.

Enoch, xi; II, 31n.

Enquirer, the, xv.

Ephesus, Seven Sleepers of, II, 14 nt.

Esdras, I, 41 n 1.

Eusebius, I, 124.

Eutychians, li.

Eve, I, 161 nx.

Exodus, II, 36 nz.

— ch. x. ver. 9, p. Ixxv.

— ch. xiv. ver. 30, I, 203 n 2.

— ch. xxxii. ver. 20, I, 13 n1.

— ch, xxxii. vers. 24, 26, 27, 1,7 π αἱ

— ‘Desert of the,’ I, 147 n1; II,
36 nt.

Ezekiel, vision of, I, 37 n 2.

— ch, xxxvii. vers. 1-10, I, 37 ἢ 2.

Ezra, Mohammedan legend of, I, 177,

1770.

350

Farewell pilgrimage, xliv.

(al) Farqan, lvii.

Fasting, Ixxi, Ixxiii.

Fatimah, II, 143 ni.

Fatrah, the, xxii; II, 308.

Female children buried alive, I, 132
n23 II, 212, 322.

Firdaus, II, 26 a1.

Firdausi, I1, 131 ἢ 3.

Fire, how produced, 11, 167, 265 ἢ.

Flight, the, I, 176 ἢ τ.

Friday, the day of public prayer,
Ixxii; II, 283.

(al) Furgan, 11, 83 nr.

Future life, belief in, xiv.

Gabriel, xxxvi, lxv, Ixix; I, 2 ἢ 2, 13,
13N2, 99, T79N, 203 ΠῚ, 221
n2, 261n33; II,ron1z, 28 nz,
41} 1,62 n1, 98, 164n, 174 0;
291, 308, 311, 322, 335.

— appears to Mohammed in natural
form, II, 251 ἢ.

Gahtm (Chapter ii, 113), the Fierce
Fire, Ixx.

Galt = Goliath, I, 39.

Gannat al Firdaus (Chapter xviii,
107), the Garden of Paradise,

XX.

Gannat al ’Hilliyfn (Chapter Ixxxiii,
18), the Garden of the Most
High, Ixx.

Gannat al ‘Huld (Chapter xxv, 16),
the Garden of Eternity, Ixx.

Gannat al Ma’w4 (Chapter xxxii, 19),
the Garden of Resort, Ixx.

Gannat an Na’him (Chapter vi, 70),
the Garden of Pleasure, Ixx.

Gannat ’Hadn (Chapter ix, 72), the
Garden of Eden, Ixx.

Gehennum (Chapter xix, 44), Ge-
henna, Ixx.

Genesis ch. i. ver. 2, I, 205.

— ch. vi. ver. 2, I, 14 ἢ 2.

— ch. ix. vers. 20-25, I, 209 n 2.

— ch. xi. ver.13, I, 147 ΠῚ.

— ch. xv. ver. 9, I, 41 ἢ 2.

— ch. xxviii. vers. 18-19, Ὁ. xiii.

Gentiles, I, 48, 56; II, 282.

— prophet of, xlvii.

George, St., II, 23 n 3.

Geradeh, one of Solomon’s wives,
11,178 ἢ 2.

Ghassan, xiv.

(al) Ghazzali, Ixx.

Gibt, ancient Arab idol, I, 79.

THE QUR'AN,

Gideon, I, 38 n 4.

Gihad, I, 32 n2; II, 7n1.

Ginns, xii; I, 127, 131, 142, 160,
160n3; II, 7n1, 69, 156, 259n,
260, 305N, 306, 345.

— listen to Mohammed's preaching,
Ixx; IT, 304.

— serve Solomon, IT, 102, 151.

— their creation, lxix,

Giordi. See Gfdt.

Gnat, similitude of, I, 4.

God, names of, Ixvii; 11, 277.

Goddesses of the Quriis, II, 186 n,
252.

Gog, Ixxi; II, 25 n1, ἢ 2, ἢ 3.

Goliath, I, 39 πα; Il,1 n4.

Gomorrah, I, 183 n1; II, 255, 298.

Gordyzi. See Giordi.

cone I, 254n13 II, 86 nz.

Goyim, I, 48 nt,

Greeks, II, 42 ni, 235 ἢ.

_ — chapter of, II, 124.

— prophecy of the victory of, II,
125,125 n.

Grove, the, I, 249; 11, 67, 242.

Gfdi, Mount, where the ark rested,
I, 210, 210 ἢ 2.

Gulf of Oman, ix.

Gulf, Persian, ix.

Habbab, II, 33 nz.

*Hab’hab, xiii.

Habib, II, 164 n.

‘Hadab, IT, 54 n2.

‘Hadhramaut, IT, 86 ἢ 3.

‘Hadigah, xix, xxi, xxii, xxiii, xxiv,
xxix, xlix, Ixxvi.

Hadith, Ixvi.

— pilgrims, I, 50 n 2.

— rites of, xiii, Ixxiii, xxiv, Ixxv.

(al) ‘Hagr, I, 244, 249.

— chapter of, I, 244.

— meaning of name, I, 244 ἢ.
*Halid ibn Waltd, xxxviii, xli, xlii; II,

239.

H4min, Pharaoh’s vizier, II, 108, 108
NI, 112, 121}.

‘Hami, I, 112, 112 nt.

‘Hamr, includes all
drinks, I, 32 n 3.

‘Hamzah, Mohammed’s uncle,
xxxviii; 1, 264n1; II, 192, 193)
194.

intoxicating

INDEX.

‘Hanif, xv, xxiv, lii; I, 19, 54,90, 124,
133N1,137,204, 263; II, 59, 338.

Hariri, Maqimat of, lvi; 11, 16 ἢ 3.

*Harfibah, 11, 283 n.

Hari, xiv; I, 14.

‘Hasan, II, 74 n2.

Hashim, xvi, xviii, Ix.

*HAst ibn Wil, II, 33 π 1.

‘Hatib ibn abi Balta’hah, warns the
Meccans of an intended attack
by Mohammed, II, 277 n 2.

‘Havartyfin, I, 53 nr.

ΤΑΝΕ (Chapter cl, 8), the Abyss,
xX,

‘Hazrag, tribe of, xxx, xxxi, xxxiv;
I, 59 nz; 11,239 ἢ.

Heaven, names of, Ixx :—

Dar al Qarar (Chapter xl, 42), the
Abode of Rest, Ixx.

Dar as Salam (Chapter vi, 127), the
Abode of Peace, Ixx.

Gannat al ‘Huld (Chapter xxv, 16),
the Garden of Eternity, Ixx.

Gannat al ’Hilliyfn (Chapter
lxxxiii, 18), the Garden of the
Most High, lxx.

Gannat al Firdaus (Chapter xviii,
107), the Garden of Paradise,

XX,

Gannat al M&’wA (Chapter xxxii,
19), the Garden of Resort, Ixx.

Gannat an Na’htm (Chapter vi, 70),
the Garden of Pleasure, Ixx.

Gannat ’Hadn (Chapter ix, 72), the
Garden of Eden, Ixx.

Heifer, chapter of, xlii; I, 2.

Hell, I, 70, 80, 165, 182, 183, 184,
186 ; II, 293, 301, 309, 317, 322,
329, 337; 340.

Hell, names of, Ixx :—

Hawiyeh (Chapter cl, 8), the
Abyss, Ixx.

Hutamah (Chapter civ, 4), the
Raging Fire that splits every-
thing to pieces, Ixx.

Gahim (Chapter ii, 113), the Fierce
Fire, lxx.

Gehennum (Chapter xix, 44), Ge-
henna, Ιχχ.

Laréa (Chapter Ixx, 15), the Flam-
ing Fire, Ixx.

partied (Chapter iv, 11), the Blaze,

XX,

Saqar (Chapter liv, 58), the Scorch-
ing Fire, lxx.

*Hid al Az‘ha, Ixxiy,

351
(al) ‘Hidbr, I, 41; U1, 23 n3.
Higaz, ix.
Higrah, the, xxxiv; I, 16 n1, 20 na,
32 nt.

Hind, xxxvii.

Hira, Mount, xxii.

Hittatun, I, 7, 7 ἢ 4; II, 157.

Holy Ghost, I, 113.

Holy Name, the, IJ, 178 ἢ.

Homer, liv.

Homicide, I, 135.

Homoiousians, li.

Honein, xiii, xliii; I, 176 nx.

Hour, the, I, 161, 249, 258; II, 16,
33, 56, 57, 62, 84, 126, 130, 135,
148, 150,195, 204, 215, 231, 254,
257) 319.

House, the, I, 17, 18, 58, 111, 163,
2433 II, 59, 60, 143.

Hubal, xii.

Hfid, I, 145, 145 n2, 210, 211) 2153

195) 227.

Hudiaibtyeh, I, 97 n1; II, 236, 237 n.

— expedition of, II, 234 n, 235 ἢ.

— house of, xl, xli; II, 237 n.

— oath of fealty at, xliii.

Husein, II, 74 ἢ 2.

‘Hutamah, II, 341.

‘Hutamah (Chapter civ, 4), the Rag-
ing Fire that splits everything
to pieces, xx,

‘Hugbah, Ixxii.

*Huzair ibn Sara‘hy, I, 41 n1.

(al) ’Huzz, xii, xiii, xxvii; 11,62 1,
252.

Hypocrites, xxxiv, xxxvii, Ixiii; I,
169, 182, 183, 184; II, 140, 142,
145, 148, 149, 234, 265, 284.

Iblis, Ixix; I, 5, 50 n 2, 138, 246; II,
8, 20, 44, 94, 181.

Ibn Abbas, II, 230.

Idols of the Arabs, xii, xiii, xv; I,
4013 11, 185 ἢ, 186 n.

Idris, 11, 31, 53.

Idumea, I, 146 nt.

Tfrit, Ixx.

Igma’h, lxvi.

T'hfa’un, meaning of word, IT, 35 na.

(el) T’élas, chapter of, II, 344 n.

Yhram, II, 59 n2.

lliad, liv.

‘Illiyfin, IT, 324.

Iman, I, 17 n 1.

Imamam, meaning of word, I, 263 n2..

Immunity, chapter of, I, 172.

352

THE QUR'AN.

Imran, I, 50.

Iram, terrestrial paradise of, II, 330.

Iron, chapter of, I, 266.

Isaac, Ixxiv; I, 18, 19, 50 ἢ 2, 57,125,
213, 219, 2233 II, 30,51, 180.

158, xiii.

Isaiah, murder of, II, 1 n 4.

Isfendiar, II, 131 n.
Ishmael, xiii, xvii, xxiv; I, 17, 19,57,
94,1255 II, 31,53, 172, 180.
Islam, li; I, 15 n1, 19 ΠῚ, 3021,
55 N1,57,59 Nt, 60nI, 74 ΠΙ,
97,131,147N1,175 ni, 181 ΠῚ,
183, 188 π1; II, 184, 206.

— conquests of, I, 237 na.

— meaning of word, li, Ixv.

— position of women under, Ixxv.

— practical duties of, Ixxi. ~

Israel, I, 17, 30, 37, 58, 1003 II, 31.

— children of, I, 6, 37 n2, 107, 108,
113, 153, 202, 203 n33 II, 1,1
NI, 12, 37, 38 n 3, 91, τού, 137,
195, 215, 219, 282.

Israffl shall sound the last trumpet,
II, 255.

Jacob, I, 18, 19, 57, 94, 125, 213,
219, 223, 226 n2, 2273 If, 27,
30, 51, 180.
Jacobites, li.
Jebel Musa, I, 147 nt.
al) Jelalain, commentary of, Ixv.
Neenah, imprisonment of, II, 1 ἢ 4.
diet I, 7 n2.
erusalem, I, 7n2, 20n2, 4121;
11,244. .
— taken by Persians, liii; II, 125 n.
— temple at, II, 1 ἢ 4.
Jesus, xxvi, li; I, 12, 19, 39, 53;
53 Ὁ 3) 57, 94) 95, 104, 108, 113,
114, 125; II, 29, 139, 164 n,
206, 216 n, 269, 282.
— an eidolon crucified instead of,

I, 53 3.

— Rftha lah, the Spirit of God, Ixxi.

Jethro, I, 149 nz, 249 n3.

Jews, xiv, xlvii, 1, lix; I, 8, ΙΟ ὩΣ
and 2, 15, 19, 20n2, 48 nT, 54,
55 DT, 103, 105, 106, 107, 134,
2635 Il, 42 ni, 58, 272 n, 275,
282.

— accused of perverting the Scrip-
tures, I, 125 n, 250 n3.

— of Quraitsah, II, 142.

— of YaTurib, xxxi.

— sins of the, II, 1 n4.

Jewish tradition, xlvii.

Job, I, 94, 125; II, 52, 179, 179 n.

John, I, 51, 125; II, 28.

St. John ch. xvi. ver. 7, quoted II,
281 ῃ.

— ch. xx. ver. 16, quoted I, 56n.

John the Baptist, murder of, II, 1 ἢ 4.

Jonas, I, 94, 125, 173, 202; II, 53,
295, 297.

Jonan I, 521.

orhamites, xvii.

Joseph, xxi; I, 219, 220, 220n1,
221, 222, 224, 224 N, 225, 237,
227 ni, 228, 229; II, 13 n2,
77 15, 193.

Joshua, II, 53 nx.

Judaism, xiv, xv, xxxv, li.

Judges vi, I, 38 n4.

Judgment day, II, 106, 107, 255, 262,
297, 298, 311, 314, 315, 318,
319, 321, 323, 325, 329, 338,
339.

— signs preceding, lxxi.

Kaabah, xiii, xvi, xvii, xviii, xxvi,
xxviii, xxxix, xli, xlii, lili, Ixxiv,
Ixxv; I, 16 ni, 17 n1, 2, and
3, 20 ἢ 2, 111,165 ἢ 2, 243 1;
II, 1n 2, 69 n2, 248 ἢ.

— model of the, in heaven, xvi; II,
248 ἢ.

Kafr, II, 312.

Kalfmu ‘lah, I, 39 n2.

KautTuar, II, 342.

Khaibar, Jews of, II, 235 n, 236 ἢ,

237 ἢ.

Khaulah bint Tua‘labah, II, 270n.
Khorassan, veiled prophet of, xlv.
Khosrou, xl.

Kifl, II, 53 ni.

Kindeh, xiv.

Korah, II, 116, 116 ἢ, rat.

Lailat el Qadr, lxxiii.

Land, the Holy, I, roo.

Lat#4 (Chapter Ixx, 15), the Flaming
Fire, lxx.

(al) Lau‘h el Ma‘bffiz4, Ixxv.

Loqmi§n, II, 131, 132.

Lord’s Prayer, liv.

Lot, xxv; _ I, 61, 125, 148, 213, 214,
215, 248; II, 20 nz, a7 1, 51»
97, 104, 120, 173, 176, 242.

— wife of, II, 292.

Lote tree, the celestial, II, 252.

— trees, II, 152, 152 n.

INDEX.

353

Magicians, I, 151.

Magog, Ixxi; II, 25 n1, ἢ 2, ἢ 3.

Magag, II, 25, 54.

(al) Maisar, games of chance, I, 32,
32 N4, 521) 97 ἢ 2; 110.
Malik, the keeper of hell, Ixix; II,
237. Ν
Manat, xii, xiii, xxvii; II, 62 ἢ 1,

252.

Manichzans, lii.

Manna, I, 7.

Maqam Ibrahim, Ixxiv.

Magqauaas, xl.

Marab, bursting of the dyke of, II,
151, 153.

Marriage among the Arabs, xi.

— with whom lawful, II, 146.

— with women who have come out
from the infidel ranks, II, 279,
280.

Marit, xiv; I, 14.

Marwa, Mount, xiii.

Mary, Coptic slave, xl; 11, 290.

Mary, daughter of Imran, II, 292.

Mary, son of, li; I, 12, 39, 51, 52, 93»
95,100, 104, 108, 113, 114, 177;
II, 28, 29, 68, 215, 269, 282.

Mary, Virgin, 1, 50 n1; II, 292.

Mecca, ix, xiii, xvi, xxiv, xxvi, xxx,
XXxXi, xxxili, XXXV, XXXVii, xli, xliii,
xliv, xlv, xlviii, xlix, liii, lix, lxiii,
Ixxiii, Ixxiv; I, τό, 17 ἢ 2, 20
N 2,22 N2,27N1, 30NT, 58Π|,
82 ὯΙ, 97 ὯΙ, 126 nt, 164 nt,
165n 2,176 ni, 187 ὮΙ, 188 nt,
192 NI, 214 N 3, 242 NI, 260NnT,
264 nz; II, 9 ni, 44 nt, 70
Ἢ 1, 87,123, 168 n, 213, 236, 275,
332N, 336n, 341.

— invasion of, by the Abyssinians,
xviii.

Medayen, II, 125.

Medinah, ix, xviii, xxxi, xxxiv, xxxvii,
xxxix, xli, xliv, xviii, lix, Lxiii,
Ixxv; I, 20 n2, 30 nt, 32 nT,
163, 183 n2,187,187N2,188nT;
II, 123 n 1, 140, 239, 284, 285,
287, 320.

— Jews of, xxxv.

Mehdi, coming of, Ixxi.

Merciful, II, 317.

Merwah, Mount, near Mecca, I, 22.

Messiah, xxx, li; I, 52, 93, 95, 100,
108, 177.

Michael, xiii; I, 13 n2.

.Midian, I, 148, 183, 214, 216, 249

[9]

n43 II, 37, 61, 86 ἢ 3, 109, 110,
121.

Mina, Ixxiv; I, σο nz3 II, 236n.

— vale of, IT, 59 nt and 3.

Miracle, alleged at Bedr, I, 165 nr.

Miriam, I, 50 nr.

Mista‘h, a relation of Abu Bekr, who
had assisted in spreading the
scandal about ‘Ayeshah, II, 75
ni.

Moab, II, 147 n.

Mohammed, Ixv; I, 13 n2, 15 n1,
32N1, 50N1, 97 ni, 126 ἢ 2,
165 ἢ 2, 175 ni, 183 ἢ 2, 188
ni, 197 Π1; II, 229, 236n, 238.

— accused of unfair division of the
spoils, 11, 149.

— adopts Mecca as his qiblah, I, 20
n2.

— amour of, with the Coptic hand-
maiden Mary, II, 233, 290.

— ancestors, xvi, xvii.

— attempts the pilgrimage to Mecca,
xxxix; II, 236.

— bidden not to hasten the revela-
tion of the Qur’an, II, 311.

— bidden to pray by night, II, 308.

— birth, xviii.

— ‘black drop’ taken out of his
heart, IT, 335 n.

— chapter of, 1], 229.

— character of, xlvi.

— children of, xix.

— compromise with the idolatrous
Meccans, II, 62 nt.

— concludes truce at ‘Hudaibiyeh,
II, 237 n.

— conspiracy to murder him, xxxiii.

— death of, xliv.

— death of his wife ‘Hadigah, xxix.

— defeated at Ohod, xxxvii, xxxviii.

— destroys the idols, xiii.

— early life of, xix.

— expedition of, against the Jews
of Khaibar, I, 16 nx.

— first call of, xx.

— first collision of, with the Meccan
army, xxxv; I, 164 nt.

— first converts of, xxiii.

— flight of, to Medinah, xxxiii;
I, 187 1.

— hysterical symptoms of, xxi.

— inspired through Gabriel, I, 2 nz.

— invited to Medinah, xxxi.

— marriage of, with the divorced
wife of Zaid, II, 139 n.

Aa

354

THE QurR’AN.

Mohammed marries ‘Hadigah, xix.

— mental struggles, xxii.

— ‘night journey’ of, to heaven, IT,
1372.

— oath of fealty sworn by him at
‘Akabah, I, 98 nx.

— pedigree, xviii.

— personal description of, xix.

— persons supposed to have helped
him in compiling the Qur’an,
I, 261, 261 n4.

— prophecies concerning him, xlix ;
I, 21 nz, 99 na; II, 281 ni.

— proscribed by the Qurais, xxvii,
xxviii.

— put out to nurse, xviii.

— receives a check at ‘Honein, I,
176 nt,

— removal of the ban, xxviii.

— reproved for neglecting a poor
convert, II, 320.

—repulses a poor blind man, 11,

320.

— ‘seal of the prophets,’ xxi.

— second revelation, xxii.

— secret of his success, xlv.

— sent to both men and ginns, xix.

— takes Mecca, xiii.

— takes refuge with Abu Bekr ina
cave, xxxiii, xxxiv; I, 178 ἢ.

— takes revenge on the Jews, xxxvii.

— tomb of, at Medinah, Ixxv.

— victorious at the battle of Bedr,
XXXvi.

— vindicated from the charge of
being a mere poet, II, 167.

— vision of the congregation of the
ginns listening to the recitation
of the Qur’an, xxx.

— vision of the ‘night journey,’ xxxi,
Xxxii.

— visits Ta’if, xxv.

— wives of, II, 142 ἢ 5, 147.

— wounded at the battle of Ohod,
xxxviii; I, 61 nr.

Mohammed, Rusfil allah, the Apostle
of God, Ixxi.

Mohammedan commentators, I, 121
ni.

Monophysites, li.

Monotheism, xv, xlix.

Monothelites, li.

Month, sacred, I, 27.

Moon, chapter of, II, 254.

— alleged miracle of its being cleft
asunder, II, 255 n.

Mosaic law, I, 9 n2.

Moses, I, 6, 7, 8, 12, 15,19, 37 38,
39 12, 57, 93y 94, 100, 125, 136,
147 NT, 151, 152, 154, 155, 156,
157, 201, 202, 206, 216, 217, 238,
2393 II, 1,12, 21, 22, 23 30, 35,
36, 36 nT, 37, 38, 39) 40, 41, 50,
61, 68, 86, 90, 92, 93, 100, 107,
108, 109, 112, 113, 121, 137,139,
1491, 172, 193, 194, 195, 203,
206, 214, 225, 228, 240N, 247,
253, 281, 318, 329.

— mother of, II, 108.

Mosque, I, 16, 176; II, 306.

— meaning of word, Ixxii,

— ‘Remote,’ IT, 1.

— ‘Sacred,’ xxxi, xxiv; I, 20, 21, 27,
28, 31, 97, 167, 173, 175; 11,1,
58, 237.

Mother of cities, II, 205.

Mother of the Book, the, see Umm
al Kitab, I, 211, 237.

Mu’ edhdbin, xxii.

(al) Mugéairah, lxv.

Muhagerin, xxxiv; 1,172 n, 187 n1;
Il, 139, 275.

Muharram, I, 96.

(al) Mukanna, xlv.

Muniafiqin, xxxiv, xiii.

Munkir, Ixix; II, 232 ἢ.

Muqam Ibrahim, I, 17 ἢ 3.

Mfsa allah, IT, 18.

Musiilimah, a false prophet, xlv; II,
235n.

Muslims, I, 14 1, 18 nix, 24 ἢ 2,
32N1, 110 ἢ 3, 127, 1521,
164n 2,176 n13 II, 65.

— their flight to Abyssinia, xxvi.

— they prepare for flight to Medi-
nah, xxxiii.

Mitta, xli.

Mutanebbi, xlv.

(al) Mugtalib, xviii.

Muz’hab, xxxii.

(an) Nadir, Jews of, II, 274 ἢ,

276 n.

(an) Nadir ibn el Hareth, II, 300.

— prefers the Persian legends to the
Qur’an, II, 131 n.

Naggast, xxvi, xl.

Nagran, xiv.

— persecution of Christians at, II,
326 ἢ.

Na‘ba‘h tribe, patois, I, 236 ἢ 2,

Nakir, Ixix; II, 232 n.

INDEX.

355

Names, the excellent, Ixvii.

Nasr, xii; II, 303.

Naufel, xviii.

Nebi Saleh, I, 147 ni.

(an) Nebiy el’ ummiy, xlvii.

Nebuchadnezzar, I, 41n1; 11,1} 4.

Nebuk, II, 152n.

Negd, ix.

Nehemiah ii. 13, I, 41 ΠῚ.

Night journey, xxi; II, 1 nz, 2510.

Nights, Arabian, I, 128 ἢ 1.

Nimrod, I, 40 n 3.

Noah, xxv; I, 50, 94, 125, 144, 145,
183, 200, 201 N 2, 207, 208, 209,

210, 215, 239; II, 1, 3, 20n7,

31, 51, 61, 66, 86, 94, 119, 139,
164 n, 171, 176, 190, 193, 242,
247, 255, 269, 302.

— chapter of, II, 302, 303, 304.

— wife of, II, 292.

Noah, Nabfy allah, the Prophet of
God, Ixxi.

Noah’s son, I, 209 ἢ 2.

Naldeke, Ivi, 1x.

Numberers, the, II, 72.

Nfin, meaning of word, II, 295 n1.

‘Obed Adama, I, 1611.

Offspring, female, buried alive, I, 132
n3, 256 ἢ 2.

Ohod, battle of, xxxvii, xli; 1, 61 n1,
66 ni, 264nt.

’Omiiyyat ibn Abi Zalt, I, 159 ἢ 1.

‘Omar ibn el ‘Hag#ab, xxiv, xlvi, lvii.

Ommatyat ibn ‘Half, II, 17 π 1.

Ommaiyeh, family of, xviii,

Orators, Arab, 1.

Osamer, xliv.

Othman, Caliph, xxiii, lix; I, 172 n 3.

Parables, liv.

Paradise, xlii, Ixx; I, 15, 31, 62, 63,
69, 89, 139, 140, 142, 143, 155,
207, 237, 253; II, 31, 65, 85,
123, 164, 166, 169, 205, 207,
216, 225, 226, 229, 230, 242,
243, 267, 277, 292, 299, 312,
316, 317, 322, 3250, 329, 331,
342}.

παράκλητος, xlix; II, 281 η.

Paul, St., liv.

Pen, chapter of, II, 295.

Pentateuch, li; I, 254n1; II, 86n1,
113}.

περικλυτός, xlix; IT, 281 ἢ.

Persia, ix, xl, liij 11,125 n, 235 ἢ.

Persian Gulf, ix.

Persian invasion, 11,11 ἢ 4.

Petra, I, 244 n1.

Pharaoh, xxv; I, 6, 47, 151, 152, 153,
154, 169, 170, 201, 202, 216,
226 n2; II, 36, 37, 38, 39 n1,
40, 68, 90, 91, 92, 92 NI, 93,
100, 107, 108, 110, 112) 121,
176, 192, 193, 194, 195, 214,
215, 218, 219, 242, 247, 2470,
257, 298, 307, 318, 327, 331.

— Mohammedan legend of, I, 203
n2.

— surnamed ‘ of the stakes,’ II, 176.

— wife of, 11, 108, 292.

Phineas ibn Azfira, I, 68 n1.

Pilgrimage, lxxi; I, 28, 173; II, 59.
See ‘Hagg.

— ceremonies of, liii.

— farewell, xliv.

Pit, fellows of, II, 326.

Poets, II, 98.

Power, night of, II, 337.

Prayer, Ixxi.

— call to, xxii.

— enjoined at night, II, 308.

— incumbent and supererogatory,
Ixxii.

— times of, Ixxii,

Prophet, ‘The Righteous,’ I, 147 nz.

Psalm xxxvii. 29, p. xlviii; II, 55 n 2.

— cxlviii, II, 52.

Psalms, the, I, 7, 94; 1], 55.

Ptolemy, works of, I, 145 n2.

Qadr, meaning of word, II, 337n.
af, Mount, Ixx.
Qiainuqah, Jews of, xxxvii; I, 68n1;
II, 276 ἢ.
arfin, II, 192. See Korah.
(al) Qasim, Mohammed’s son, II,

343 π.

Qiblah, liii; I, 20, 202.

Qinsar=talent, I, 55 n2.

Qiyas, lxvi.

Quails, I, 7.

Quba’, Mosque of, I, 188 n.

Quraidbah, Jews of, xxxviii; II, 274n.

— fall of the, xxxix.

Qurdis, xvi, xxvi, xxviii, xxxiii, xlix,
liii, lix, Ixi; I, 97n, 165 nx,254n3
II, 17 ni, 62 n1, 69 na, 236,
254, 3201, 342,

— compromise with, xxvii.

— idiom of, Ixxvi; II, 35 ἢ 2.

— territory of, 1, 249 n2.

Aa2

356

THE οὐκ ἄν.

Qur’n, I, 147 n1; II, 307, 3ο8.

-- abrupt changes of persons in, I,
195 02,

— Arabic, I, 219.

— chronological arrangement of, lix,
lxiv.

— division into Meccaand Medinah,l.

— divisions of sfirahs, Ix, Ixv.

— English translations of, Ixxix.

— language of, Ixxvi.

— meaning of name, lvii.

— names of, Ixv.

— on what written, lvii.

—- persons supposed to have assisted
in the composition of, xlviii.

— recensions of, lix.

— revelation of, not to be hurried,
II, 311.

— style of, liv, lv, Ixxvii.

— various dialects incorporated in,
lix.

— verses of, annulled, lvii.

Quzai, xvii.

Rabbaniyin, I, 56 ἢ 1.

Rabbi, I, 177 ἢ 2.

Rabbinic legends, li.

Rabbis, Jewish, I, 68 n1, 159 nt.

Rabboni, I, 56 nr.

Ramadhan, Ixxiii; I, 26, 26 n2, 27 n 3.

(ar-)Raqim, IT, 14, 14 Ὡ 1.

(ar) Rass, 11, 86, 86 n 3, 242.

Razwan, keeper "of Paradise, Ixix.

Red Sea, ix, xxxv.

Reminder, the, I, 53, 245, 254, 2551
II, 26, 84, 86.

Remote Mosque, the, xxxiii.

Repetition, the seven of, I, 249, 249
n6.

Resignation. See Islam.

Retaliation, law of, I, 25.

Rodwell, I, 240 nx.

Romans, ancient, IT, 2 n 2.

Rosary, Ixviii.

ar-)R@&h al Amfn, Ixix.

ar-)R&h al Qudus, Ixix.

Rukaiyah, xxiii.

Rim. See Greeks.

Rustam, II, 131n.

Sa‘ad ibn Waqqaz, xxiii.

Sabzans, I, 8, 107; II, 58.

Sabbath, I, 263.

— breakers punished, I, 9 ΠῚ, 79.

— Israelites commanded to observe
the, I, 93.

Sabbath, legend of breakers of, I,
158.

Sabeanism, xi.

Sab‘h al Mathanf, I, 249 n.

Sacred Mosque, xxxiii.

Sacrifices, Ixxiv.

— human, I, 132 ἢ 2.

Sadaqah, Ixxiii.

oe (Ciepter iv, rr), the Blaze,

sae tribe of, II, 340n.

Saibah, I, 112, 112 1.

Sakhar, a ginn, assumes Solomon’s
likeness, II, 178 n.

Sale, I, 240 ἢ :.

Saleh, prophet, I, 147 nt.

Salman al Farsi, xlviii.

Samaritans, the, II, 40 ἢ 1.

(as) Samarty, II, 40, 41.

Samuel, I, 37 n 3.

1 Samuel iv, v, vi, I, 38 ἢ 3.

Sanaa, II, 341 n.

Saqar (Chapter liv, 58), the Scorch-
ing Fire, Ixx.

Saracen inhabitants of Sinai, I, 147
ni.

Satan, I, 23, 30, 50, 65, 67, 78, 81,
82, 83, 110, 120, 134, 139, 140,
159, 161 ΠΙ, 164, 169, 223, 323
Ὦ 2, 230, 241, 256, 261; II, 6, 8,
21, 30, 75, 86.

Saul, I, 38 ἢ 1 and 4.

Sawaliheh, I, 147 n1.

Scriptures, I, 16.

Seba, II, ror.

— chapter of, II, 150, 152, 153 ἢ.

Seil al Arim, xlviii.

Sennacherib, 11, 1 n 4.

Seth, xi.

Shah-nameh, II, 131 n.

Shaiban Wail, 1.

Shaqq as Sadr, the, IT, 335 n.

Sheba, queen of, II, 101, 102, 103,
103 ἢ.

Shechina, I, 38, 38 n2, 176, 179; II,

233, 237.

Sheddad ibn Ad, constructs a ter-
restrial Paradise, II, 330.

Shiahs, I], 143.

Sho’haib, I, 149, 150, 214, 215, 249
n3; II, 97, 121.

Sigdah, Ixxii, Ixxii n.

Siggin, II, 324.

(as-)Sigill, 11, 55, 55 nt.

Simon Peter, II, 164 n.

Sinai, inhabitants of, I, 147 n1.

INDEX.

357

Sinai, Mount, I, 57 n1; 11, 66, 336.

— Peninsula of, I, 147 nt.

Sinaitic Peninsula, II, 152 ἢ 1.

(as) Siraz, lxix.

Sirius, II, 254.

Slaves, II, 127.

Sleepers, Seven, II, 14 nz, 16 ἢ 2.

Smoke, chapter of, II, 218.

Sodom, I, 183 nz, 249 n4, 2543 II,
298.

Solomon, I, 14, 14 n1, 94, 1253 IT,
52,52 ni and 3,101, 102, 151.

—a devil assumes his likeness as
a punishment for his allowing
idolatry in his house, II, 178 ἢ.

— ring of, II, 178 n.

— served by ginns, Ixx.

— slays his horses, II, 178.

— taught the language of birds, II,
100.

Soul, condition of, after death, Ixxi.

Spider, legend of, xxxiii.

— chapter of, II, 117.

— similitude of, I, 43; II, rar.

Spirit, li; II, 317.

— the Faithful, Ixix; II, 98.

— of God, II, 53.

— Holy, lxix; I, 12, 39.

Spoils, 11, 141 n, 145, 148, 274, 275.

— chapter of, I, 163.

— distribution of, I, 163.

Statues, I, 110.

Stesichorus, liv.

Strabo, I, 244 n1.

Suhail ibn ‘Amr concludes truce with
Mohammed at ‘Hudaibtyeh, 11,
237 ἢ.

Sunnah, Ixvi.

Sunnis, I, 110 ἢ 3.

Sfrah, I, 182, 197, 206, 231.

— meaning of word, lvi.

Suwa’h, xii; II, 303.

Syria, ix, xli, xliv; I, 164 nr, 249
n3; II, 125 ἢ, 153 ἢ.

Tabak, xliii; I, 184 n1, 190 Ὡ 1.

TaghGt, ancient Arabs, idols, and
demons, I, 40, 79, 81, 82, 106,
254; II, 184.

Tif, xii, xlii, xliii, xx; II, 213, 304 n.

Tal‘ha, xxiii, Ixv.

ΤΑΙ trees, II, 263,

Talmud, liv; I, 5 n1, 57 nz, 116 ἢ,
121 Ὦ 1, 155 n; Il, 52 ἢ 2,

178 ἢ.
TalGt (Saul), I, 38.

Tamannah, meaning of word, II,
62, n1I.

Tann fir, meaning of word, I, 209 n 1.

Tarah, I, 124 n,

Tarwih, Ixxiv.

Tasnim, II, 325.

Tawéaf, ceremony of, Ixxv.

Terah, I, 124 ἢ.

Thabir, Mount, xxii.

Thamfid, xlviii; I, 86, 146, 147 n1,
183, 211, 212, 216, 239, 244 NI,
249 15; II, 7, 61, 103, 121, 176,
242, 247, 254, 256, 298, 327,
331, 333.

(eTH) THaqalan, Ixx; II, 9 nt.

Tuagqff, tribe of, xii, xlii.

Tuaur, Mount, xxxiii.

Tomb, examination of, Ixix.

Tribes, the, I, 19, 57.

Trinity, the, xiv, lii.

Tubba’h, kings of the Himyarite
‘Arabs so called, II, 219, 242.

Tuva, the holy valley, I, 35; II, 318.

Umm al Kit4b, xlviii; I, 2 n2; II, 163.

Ummatun, IT, 53 n4.

— meaning of word, I, 263 ἢ 2.

Umm Gemil, wife of Abu Laheb, Ix.

Ummifyfin, xlvii; 1, 482.

Umm Salmf, one of Mohammed’s
wives, I, 7ont.

Veiled prophet of Khorassan, xlv.
Venus, xii.
Vizir, meaning of word, II, 36 ἢ 2.

Wadd, xii; II, 303.

Wady, bed of a torrent, I, 191.

‘WaAdy as Sheikh, I, 147 nt.

Walid ibn ’Hugba wrongly accuses
the tribe of Mustaleq of insub-
ordination, II, 239 n.

(al) Walid ibn Mugéairah, II, 295,
309 Ὦ, 320n.

— bargains with an idolater to be
relieved of the sin of apostacy,
II, 253 n,

Wadf, Ixxiii.

Waragah, xv, xx, xlix.

(al) Wattyeh, I, 147 nt.

Wazilah, I, 112, 112 nt.

Whisperer, the, II, 345.

Whistling reprimanded, I, 167.

Witches, IT, 303.

Women, position of, Ixxv.

Aa3

358

THE QUR'AN.

Word, 1; I, 51.
Wuzéi’h, Ixxii.

YagAiTn, xii; 11, 303.

Yagtg, II, 25, 54.

Y4i’as, meaning of word, I, 236 ἢ 2.

Yamamah, II, 86 n 3.

Y‘arishfin, meaning of word, I,153n1.

Yasin, II, 173.

Yaturib, xviii, xxx, xxxi, xxxii, xxxiii,
xxxiv, xlviii; [I, 140, 140 n 1.

— Jews of, xxxi.

Ya’fiq, xii; 11, 303.

Yefta’h’allah, new phrase, I, r49n 2.

Yemimah, lvii.

Yemen, xiv; II, r50 ἢ, 327n, 341}.

Yul‘hidfina, meaning of word, I, 160
ni.

Zachariah, I, 51,125; II, 27, 27 n1,
53) 53 01.

Zafa, Mount, near Mecca, xiii; I, 22.

Zafiyah bint Ἡυγᾶϊ, one of the
prophet’s wives, II, 240.

Zafwan ibn al Mu’huttal, causes
scandal concerning ‘Ayesha, II,

742.

Zaid, Mohammed’s adopted son,
xxix, xli, xlix; II, 144, 233 Πι.

Z4id ibn Amr, xv, xx, xxiii,

Zaid ibn T Habit, Mohammed’s ama-
nuensis, lvii, viii, lix.

ZAinab, a widow, afterwards one of
Mohammed’s wives, xxix.

— divorced wife of Zaid, xxix; II,
139 N, 144 1, 233.

Zakat, Ixxiii.

ZAli‘h, I, 146, 147, 148 n 1, 211, 212,
2153 II, 96, 103.

Zamharir, II, 313.

Zaqqim, II, 7 n 2, 170, 220, 264.

Zemzem, xvii.

Zingabil, II, 313.

Zobeir, xxiii, Ixv.

Zodiacal signs, IT, 326.

Zoroastrianism, Ixviii.

Zuhaib ibn Sinan er Rimi, I, 30
nt.

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